ZOHAR – INTRODUCTION

Zohar
Volume 1:1aא׳:א׳ א

Rabbi Hizkiyah opened, “It is written, as a rose among thorns.” That a rose is the Assembly of Israel. Because there is a rose and there is a rose, just as a rose among thorns is tinged with red and white, the Assembly of Israel consists of judgment and mercy. Just as a rose has thirteen petals, the Assembly of Israel is surrounded on all sides by the thirteen attributes of mercy. However, Elohim, that is here, thought to bring out the thirteen words that surround the Assembly of Israel and guard it.

After this, in order to bring out the five rigid leaves that surround the rose, it is mentioned another time in the passage. These five mean salvation. These are 5 gates. And this secret is written about, “I will raise the cup of salvation.” This is the ‘cup of benediction.’ The cup of benediction must rest on five fingers, and no more, just as the rose rests on five rigid leaves that represent the five fingers. This rose is the cup of benediction. From the second to the third mention of the name Elohim, there are five words. From this point the Light was created and concealed and enclosed within that covenant that entered the rose and fructified it. This is referred to as a tree bearing fruit whose seed is within it and this seed really exists in the letter of the covenant. And just as the covenant is sown by forty-two conceptions from that same seed, so is the holy name of the creation sown.

In the beginning, Rabbi Shimon opened, the flower buds appeared on the earth. “The flower buds” refer to the act of creation. They appeared on the earth when, on the third day, as it is said, “And the earth shall pullulate.” That was when they appeared on the earth. The time of singing has come, and this is the fourth day, when there was a reduction from the Light of Hassadim. The voice of the turtle dove refers to the fifth day, where it is written, “Let the waters swarm,” so as to produce offspring. “It is heard” refers to the sixth day, where it is written, “Let us stand and create man,” and there it is said, “We will do and we will hear.”

Volume 1:1bא׳:א׳ ב

“In our land” refers to the day of Shabbat, which represents the Land of Life.

Another meaning is that these flower buds are the Patriarchs who entered the thoughts of the future world, and there they are concealed. They emerged from there in concealment, and concealed themselves in the true prophets. Yosef was born and they concealed themselves in him. When Yosef entered the Holy Land and founded them there, they appeared in the land and were revealed there. When are they seen? When a rainbow is seen in the world. It is when the rainbow is seen that they are revealed. As the time of pruning has come. The time has come to eradicate the wicked from the world. Why were the wicked saved? Because the flower buds can be seen in the earth. And if they could not be seen, they would not have remained in the world, and the world would not be able to exist.

Who animates the world and causes the Fathers to appear? It is the voice of the children, who study the Torah, meaning that these children of the world save the world. In deference to them, “We will make you pendants of gold.” Those are the children, children of the world, as is it said, “You shall make two Cherubs of gold.”

In the beginning, Rabbi Elazar opened, “Raise your eyes above and see who has created this.” Raise your eyes. To what place? To the place where all eyes depend on Him. And who is He? He is one who opens eyes. And you will know this. It is the concealed Atik, wherein lies the question, who has created this. And who is He? M”I = who. He is called from the edge of Divine Heaven, where everything belongs to Him. As there is a question, He is along a concealed path, and does not reveal Himself. He is called M”I, as there is no question. Above, this edge of Heaven is called M”I.

And there is another below, called M”A. What is between this and that? The first one, called M”I, is concealed. There is a question in him, because man asks, searches and looks, and beholds from degree to degree until the end of all the degrees. And after he arrives there, he is asked: M”A?. What have you learned? What have you seen? What have you investigated, since everything is still concealed, just as it was before.

It is written of this secret, “Who can I point out to you? Who can I compare you to?” After all, the Temple was destroyed, and a voice came forth and said, “What can I point out to you, and what can I compare you to?” The word MA = what, testimony, each day and the day of testimony to you from the days of past, as it is written: “I call to witness Heaven and earth,” which is like unto you.

According to the same type, “I adorned you with holy ornaments,” made you ruler over the world, as it is written: “Is this the city that was called the quintessence of beauty?” and so forth. I have called you, “Jerusalem, a city built by me.” “What could be compared to you?” Just as you sit, so he is like Above, just as now the holy nation does not enter into you to perform holy work, so I swear to you that I will not enter Above until I dwell down below. This is your consolation, as this degree is equal to you in all things. And now that I am here, “Your misery is great, like the sea.” And if you claim that there is no existence or remedy for you, then M”I (who) shall heal you? It shall be precisely that concealed Supernal Degree, which animates all things; it shall heal you, and exist within you.

M”I is the upper edge of Heaven, M”A is the lower edge of Heaven. This was inherited by Yaakov, that he shines from edge to edge, from the first edge, which is M”I, until the last edge, which is M”A, for he stands in the middle. Therefore, who has created this?

Rabbi Shimon said, “Elazar, my son, stop talking and reveal to us the supernal secret, which the people of the world know nothing of.” Rabbi Elazar was silent. Rabbi Shimon wept and said, “One minute.” Rabbi Shimon said, “Elazar, what is ELEH (these)? If you say the stars and the signs of the zodiac, have they not always been seen? However, MA (what) were created, as it is said, by the word of the Creator were the Heavens made. If it is about concealed things, then it is not written ELEH, because they are revealed….

But this secret was never revealed, until one day when I was at the seashore, Eliyahu came and told me: “Rabbi, do you know what this is, WHO HAS CREATED THIS?” I told him: “These are the Heavens and their hosts, the works of the Creator, that man can look at them and bless them, as is written, ‘When I behold Your Heavens, the work of Your

Volume 1:2aא׳:ב׳ א

hands, our Master (Adonai), how glorious Your name is throughout all the earth’!”

He told me: “Rabbi, there was one thing concealed before the Creator, which He revealed to the Supernal Assembly, and it is this. When the concealed of all the concealed desired to reveal Himself, He first made one single point, and this point ascended and became a Thought. With it, He drew all the forms and with it engraved all the images.

He engraved inside a concealed, sacred candle an image of a concealed image of the holy of holies. A profound structure emerged from the depth of that thought, and it is called M”I – who, which is the inception of the structure both standing and not standing, which is hidden deep inside the name. It is not called, but only M”I – who. He desired to reveal Himself and to be called this name, so He clothed Himself in a precious, radiant garment and created ELEH, and ELEH ascended in name. These letters combined with these, and the name Elohim was completed. And until He created ELEH – this, Elohim did not ascend to form the name Elohim. And these sinned in worshipping the golden calf. Of this secret it is said, ELEH is your Lord, Israel.

Just as the letters MI joined the letters ELEH, so does this name remain forever united, and on this secret stands the world. Eliyahu then flew away, and I could not see him. It is from him that I knew this, which stands on the secret, and its explanation. Rabbi Elazar has come, and all the disciples, too, and they bowed down before him, wept and said, if we had (not) come into this world but only to hear this secret, it would have been enough.

Rabbi Shimon said: “Onto these Heavens and their hosts were created in M”A, as it is said, ‘When I behold the Heavens, the works of Your hands,’ and it is said, ‘ M”A, how glorious Your name is throughout all the earth, which You set Above the Heavens, it ascends in name.’ That is why it created Light for Light, clothed this into this, and elevated in the Supernal Name, this the Creator created in the beginning. This is the Supernal Creator, for M”A is not such and was not created.

But as the letters ELEH descend from Above, from Bina down to Malchut, for the mother temporarily lends her clothes to her daughter and adorns her with her own adornments, the name Elohim descends from Bina to Malchut. When does she adorn her with her own adornments? When she sees the male essence before her. It is then written of her, “Three times in the year shall all your males appear before the Lord Creator”. For Malchut is then called by the male name “Master.” As it is written: “Behold the Ark of the Union, the Master of all the earth”. The Torah is the Union and the Ark is Malchut, called by the male name “Master.” For she received the Kelim called “clothes,” and the Light called “adornments” from her mother, Bina. The letter Hey then leaves M”A and the letter Yod enters in its stead, and just like Bina, Malchut assumes the name MI. And then she adorns herself with male clothes, with the clothes of Bina, to accept all the husbands of Israel.

Israel receives the last letters from Above, from Bina down to that place, i.e., to Malchut, who is now called MI, just like the name Bina. I pronounce the letters ELEH and my whole soul weeps so as to receive these letters ELEH from Bina into the house of Elohim, which is Malchut. So that Malchut would be called Elohim, just as Bina is called Elohim. How can I receive them? “With joyous songs of praise sung in the voice of the Torah, and festive throngs”

Rabbi Elazar said, “My silence has erected the Temple Above, which is Bina, and the Temple below, which is Malchut. Of course, as people say, ‘A word is worth a gold coin’, but silence is worth two.” So the words “a word is worth a gold coin” mean that I spoke and came to regret it. Silence, my silence, is worth twice as much, for the two worlds, Bina and Malchut, were created by this silence. For had I not kept silent, I would not have attained the unity of both worlds.”

Rabbi Shimon said, “From here on the perfection of the written is said to bring forth their host by number.” For these are two degrees, and each must be recorded, that is, noted: one is called MA and the other MI. MI is the Upper One, and MA is the lower one. The Upper Degree registers, speaks, and brings forth their hosts by number, where the letter Hey alludes to the one that is known and unequaled, namely M”I. This is similar to the phrase, “HaMotzi Lechem” – He who brings forth bread from the earth, where the letter Hey refers to the knowledge of the known, lower degree, namely M”A. And together they are one degree, Malchut. However, the Upper One is M”I de Malchut and the lower one is M”A de Malchut, the one that brings forth their host by number, for the number 600,000 refers to the number of stars that stand together, and they bring forth innumerable hosts.

All of these 600,000 and all their innumerable hosts, He calls the names. What does this mean: “calls the names?” If you say that He calls them by their names, it is not so, for then it would have said, “calls by name.” However, when this degree does not ascend in the name Elohim, but is called M”I, it does not beget and does not reveal those that are concealed within it. And although they were all concealed within it, meaning that even though the letters ELEH have already ascended, the “precious garment” of Ohr Hassadim is still concealed. And while it is concealed, it is not called by the name Elohim. For He created the letters ELEH and they ascended in His name – clothed themselves in “precious garments” of Ohr Hassadim, as a result of which ELEH combine with M”I, and are called Elo-im. Then, by the power of this name, He brought them forth in perfection, defined as “CALLS THEIR NAMES,” which means that He called by name and brought forth every type and species to exist in perfection. Hence, it is said: “HE BROUGHT FORTH THEIR HOST BY NUMBER – called them all by name, that is, by the name Elohim.

He asks: “What is the meaning of “by the greatness of His might and wealth?” This is the

Volume 1:2bא׳:ב׳ ב

head of the degree, where all desires ascend and remain concealed. The strong one that ascended in the name Elokim, as it is said: “This is the secret of the Upper World, called MI.” No man is missing of the 600,000 that He created by the power of this name. And because no one is missing from these 600,000, it follows that wherever the sons of Israel perished and were punished for their transgressions, we subsequently find that not one from the 600,000 had disappeared, so that everything would remain the same Above and below. And just as no one had disappeared from the 600,000 Above, no one has disappeared from this number below.

Rabbi Hamnuna-Saba said: “In the first four words of the Torah, IN THE BEGINNING THE CREATOR CREATED Et – Beresheet Barah Elohim Et, the first two words begin with the letter Bet, and the following two begin with Aleph”. It is said that, “When the Creator thought to create the world, all of the letters were still concealed, and even 2,000 years before the creation of the world, the Creator gazed into the letters and played with them.
כַּד בְּעָא לְמִבְרֵי עָלְמָא, אָתוּ (מקץ ר”ד א’, ויגש ר”ה ב) כָּל אַתְוָון קַמֵּיהּ מִסּוֹפָא אֲרֵישַׁיְיהוּ. שָׁרִיאַת אָת ת לְמֵיעַל בְּרִישָׁא, אָמְרָה, רִבּוֹן עָלְמִין נִיחָא קַמָּךְ לְמִבְרֵי בִּי עָלְמָא, דְּאֲנָא חוֹתְמָא דְגוּשְׁפַּנְקָא דִילָךְ אֱמֶ”ת, וְאַתְּ אִתְקְרִיאַת אֱמֶ”ת, יָאוֹת לְמַלְכָּא (אמת) לְמִשְׁרֵי בְּאוֹת אֱמֶ”ת וּלְמִבְרֵי בִּי עָלְמָא. אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, יָאוֹת אַנְתְּ וְזַכָּאָה אַנְתְּ, אֶלָּא לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא, הוֹאִיל וְאַנְתְּ זַמִּינָא לְמֶהֱוֵי רָשִׁים עַל מִצְחִין דְּגוּבְרִין מְהֵימְנִין דְּקִיְּימוּ אוֹרַיְתָא מֵאל”ף וְעַד תי”ו, וּבִרְשִׁימוּ דִילָךְ יְמוּתוּן. וְעוֹד דְּאַנְתְּ חוֹתָמָא דְמָוֶת. הוֹאִיל וְאַנְתְּ כָּךְ, לֵית אַנְתְּ כְּדַאי לְמִבְרֵי בָּךְ עָלְמָא. מִיָּד נָפְקַת.
When the Creator thought to create the world, all the letters of the alphabet came to Him in reverse order from last to first. The letter Tav entered first and said, “Master of the world! It is good, and also seemly of You, to create the world with me, with my properties. For I am the seal on Your ring, called EmeT, that ends with the letter Tav. And that is why You are called truth, and why it would befit the King to begin the universe with the letter Tav, and to create the world by her, by her properties. The Creator answered: “You are beautiful and sincere, but do not merit the world that I conceived to be created by your properties, since you are destined to be marked on the foreheads of the truly faithful who fulfill all of Torah from Aleph to Tav, and perished because of you”

24. The letter Shin appeared before the Creator and said: “Maker of the world, it befits the world to be created with me, for Your own name Shaddai begins with me.” The Creator replied: “You are fine, handsome, and truthful, but since the letters of the word Sheker took you to be with them, I cannot create the world with your properties, for SheKeR exists only because the letters Kuf and Reish took you.” From the aforesaid, it follows that whoever wishes to tell a lie will succeed if he first tells the truth as a base on which the lie will then grow and start to act. And this is because the letter Shin is a letter of truth, in which the Patriarchs had been united, for the three lines in the writing of the letter Shin signify the three Patriarchs, who designate the Sefirot-properties Hesed- Gevura- Tifferet.

Subsequently, the letter Tzadik appeared before the Creator and said: “Master of the world, You should create the world with me, for Tzadikim are marked by me. You, who is called a Tzadik, are also recorded within me, for You are righteous and You love righteousness. Therefore, my properties are suitable to create the world by.” The Creator answered: “Tzadik, you are truly righteous, but you must remain concealed and not be revealed to the extent required were the world to be created by you, so as to not give the world an excuse.” The concealment of the letter Tzadik is necessary, for first came the letter Nun, which was then joined by the letter Yod from the Creator’s Holy Name HaVaYaH who stood above it as a mark of the bond between the Creator and His creations, mounted the letter Nun and joined it on its right hand side, thereby creating the letter Tzadik.

The letter Peh entered and said: “Master of the world, it would be good to create the world with me, for the future liberation of the world is inscribed in me, as the word Pedut begins with me. That is, liberation is deliverance from all suffering. And it is therefore fitting to create the world with me. The Creator answered her: “Though you are fine, the word begins with you and is secretly denoted by you, like a serpent that strikes and hides its head in its body. So a sinner bows his head, hiding from others’ eyes, but stretches out his hands to sin. So is the shape of the letter Peh, whose head is hidden inside it.” And the Creator also said to the letter Ayin that it would be unfitting to create the world with its properties, for within it is the property of Avon. And though Ayin tried to object, saying that its properties are contained in the word Anavah, the Creator refused it nonetheless.

The letter Samech appeared before the Creator

Volume 1:3aא׳:ג׳ א

and said: “Creator of the world, it would be good to create the world with my properties, for within me is Smicha for the fallen, as it is written: ‘The Creator supports all who fall.’” The Creator replied: “That is why you are needed in your place; do not move from it. If you move from your place, contained in the word Somech, those who fall will lose your support, for they rely on you.” Having heard this, the letter Samech departed.

The letter Nun entered and said to the Creator: “It would be good for You to create the world with me, for Norah Tehilot is written with me, as well as ‘Praising of the righteous.’” The Creator replied: “Return to your place, for you are the reason that the letter Samech returned to its place. And rely on it for support. For the letter Nun exists in the word Nefilah, which must be corrected by the letter Samech. This is the reason why it needed to return to its place – so as to strengthen the lower ones.” The letter Nun left Him at once….

The letter Mem entered and said: “Master of the world, it would be good for You to create the world by me, for Melech is called by me.” The Creator replied: “That is so, but I shall not create the world by you, for the world needs a King. Return to your place. Also, I shall not create the world with the letters Lamed and Chaf that form the word MeLeCH, as the world cannot exist without a King.”

At this time the letter Chaf descended from the Kisseh – the Creator’s throne, and stood before the Creator. It trembled and said to Him: “Creator of the world, with my properties I merit to become the basis of the world, for I am Kavod – Your Glory.” When the letter Chaf descended from the Creator’s throne, all the worlds trembled, and the throne itself, verging on collapse. The Creator then answered: “Chaf, what are you doing here? I will not create the world by you. Return to your place, for you exist in the word Kelayah and in the word Kalah.”

The letter Yod entered and said: “Maker of the world! It would be good to create the world by me, for Your Holy name begins with me.” The Creator replied: “It is sufficient that you are inscribed in My Name, in Me, and all of your aspirations are to Me, and you should not be uprooted from it all.”

The letter Tet entered and said: “Maker of the world, it would be good to create the world with me, for it is by me that You are called Tov.” The Creator replied: “I will not create the world by you, for your goodness is concealed within you and is invisible. Therefore, it cannot take any part in the world that I wish to create, and will only be revealed in the world to come. And since your goodness is concealed within you, the gates of the palace will sink into the ground, for the letter Chet is opposite from you, and when you join together, the word CHeT will be formed. This is why these two letters are not recorded in the names of the holy tribes.” The letter Chet immediately moved aside.

The letter Zayin entered and said: “Maker of the world, it would be good to create the world by me, as Shabbat is preserved with me, for it is written: ‘Remember the day of Shabbat, so as to keep it.’” The Creator replied: “I will not create the world by you, for within you is a force of war, as sabers and swords, called “Klei Zayin”, are made by you. And you are like the letter Nun, with which the world was not created, for within it is Nefilah” Having heard that, the letter Zayin left Him.

The letter Vav entered and said: “It would be good to create the world with me, for I am a letter from Your Name HaVaYaH” The Creator replied:“ Vav, both you and the letter Hey should just be glad to be contained within My Name. This is why I will not create the world with your properties.”

The letters Dalet and Gimel appeared before the Creator. However, the Creator told them right away: “It is enough that you are both together, so that as long as the poor exist on earth, there is someone to treat them with mercy. The letter Dalet derives from Dalut, while Gimel renders mercy to it. Therefore, you cannot part, and it is enough for you to aid one another in this way.

The letter Bet entered and said to the Creator: “Maker of the world, it would be good to create the world by me, as by me You are blessed Above and below. For Bet is Berachah.” The Creator replied to Bet: “Of course, I will create the world by you, and you shall be the basis of the world!”

The letter Aleph stood outside and did not enter to appear before the Creator. The Creator said to it: “Why do you not come to me like all the other letters?” Aleph replied: “Because I saw all the letters leaving your presence without the desired answer. And besides, I saw You presenting the letter Bet with this great gift. And, indeed, the King of the universe cannot take back his gift and give it to another!” The Creator replied: “Although I will create the world by the letter Bet, it is you who will stand at the head of all the letters, and there shall be no unity in Me, but through you alone; all accounts and deeds of this world shall always begin with you, and all of unity shall be in you alone.”

Volume 1:3bא׳:ג׳ ב

2. The Holy One, blessed be He, formed large upper letters, and smaller lower letters. And this is why Beresheet Bara. And Aleph, Aleph, Elohim etc. So the first set of Aleph and Bet letters are letters from above, from Binah, whereas the second set of Aleph and Bet are letters from below. And they are all united – the ones from the world above, with the ones from the world below.

Rabbi Yudai asked, “What does the word BERESHEET mean?” It is the wisdom, upon which the world, ZA, is established to enter the concealed supernal secrets, namely the Light of Bina. Here are the six Supernal and great properties, VAK de Bina, from which everything emerges. The six river mouths, VAK de ZA, that flow into the Great Sea were formed from them. The word BERESHEET consists of the words BARAH and SHEET, meaning that six properties were created. Who created them? He who is unmentioned, concealed, and unknown: Arich Anpin.

Rabbi Chiya and Rabbi Yosi were walking along a road. As they reached a field, Rabbi Chiya said to Rabbi Yosi, “The words BARAH SHEET certainly allude to BERESHEET, for the six Supernal Days, VAK de Bina, shine on the Torah, while the others, GAR de Bina, are concealed.”
.
However, it is said in the secrets of creation of BERESHEET that He who is Holy and Concealed established the laws in Bina, in the secret and concealed, meaning Malchut of Partzuf Atik, which is a Partzuf with Malchut of Tzimtzum Aleph, who ascended to Bina and removed AHP de AA below its Rosh. And the same law that He established in Bina He established and concealed within, and everything is locked under one key. And He hid this key in a hall. And although everything is hidden in that hall, the most important thing is in that key, for it locks and unlocks everything.

That hall conceals tremendous treasures piled one upon the other. And there are fifty tightly closed gates in that hall, which are meant to block access to the Light. They were divided into four sides and became forty-nine gates, for one gate has no side, and it is unknown whether it exists above or below. Hence, it remained closed….

Those gates have one lock with a narrow space inside for inserting the key. It is unmarked, and recognized only by the impress of the key, which is unknown in that narrow space, but only in the key itself. And it is written of this secret: BERESHEET BARAH ELOHIM.

“In the beginning” is the key, and all is concealed within it, as it unlocks and locks. And six gates are contained in this key, which locks and unlocks. When it locks those gates, encloses them within itself, it is written IN THE BEGINNING: a revealed word, though it is usually concealed. BARAH is a concealed word everywhere, implying that the key unlocks it and locks it up.

Rabbi Yosi said: “I heard from the great source of Light, i.e., from Rabbi Shimon Bar-Yochai, that BARAH is a concealed word, the key to which locked it up and did not unlock it. And since the key locked up the word BARAH, there was no world and no possibility of its existence, and nothingness enveloped all. And when nothingness rules, there is no world, nor its existence.

So when did this key unlock those gates, and everything became ready for the existence and evolution of the generations? When Avraham appeared, as he is the property of Hesed, of which it is written: “These are the generations of Heaven and earth Be-Hibar’am”. However, one should pronounce the word not as Be-Hibar’am, but as Be-Avraham. Then, all that was concealed in the word BARAH was revealed as letters, meaning that the Kelim opened up to listen. And there appears the Pillar of Procreation, the sacred Yesod, upon which the world’s existence is based, for the word BARAH consists of the same letters as the word AVAR.

When Yesod of ZA joins the word BARAH, there occurs a concealed and supernal division of the Creator’s name and greatness, called M”I, and ELEH comes into being. Also, the sacred name M”A comes from BARAH. The sacred concealed ELEH exists just like Yesod. Yet, when Yesod attains its complete state, the Partzuf attains its complete state , the letter Hey corresponds to Yesod and the letter Yod – to ELEH.

When the letters Hey and Yod wished to complement one another, the letter Mem emerged from them, and the word ELO-HIM = ELE + Hey + Yod + Mem was formed by the union of both sides.

Volume 1:4aא׳:ד׳ א

1. the name Abraham was completed. ‘when one of them reaches perfection, so does the other.’

2. And some say that the Holy One, blessed be He, took the letters Mem-Yud and put them together with Aleph-Lamed-Hei and Elohim was formed; and He took Mem- Hei and put them together with Aleph-Bet-Resh, and it became Abraham. And the word Mi alludes to the fifty gates of Binah, and in Mi there is a Yud, which is the first letter of the Holy Name. And the word Mah alludes to the numerical value of the Holy Name, and it has within it the second letter of the holy name Yud Hei Vav Hei, which is Hei. As it is written, “happy are the people for whom this is so…”(Psalms 144:15) and “and hangs the earth upon nothing (Heb. blimah)” (Iyov 26:7). The word Mah in this verse alludes to the numerical value of Yud Hei Vav Hei when spelled out with Aleph’s. And then both worlds were upheld, the World to Come with the letter Yud and this world with Hei. That is, He created the World to Come with Mi, and this world with Mah. This is a hint for the higher and lower.

3. And then He created offspring and the name was complete. As it is written: “These are the generations of the heaven and of the earth when they were created (Heb. בְּהִבָּרְאָם)” (Genesis 2:4). the word בְּהִבָּרְאָם has the same letters as BeAbraham, because all the generations were suspended, until the name of Abraham was created. When the name of Abraham was completed, so was the holy name completed. And this is what is written, “in the day that Hashem Elohim made the earth and the heaven” (Ibid.)

4. Rabbi Chiya prostrated himself on the ground and kissed it. He wept and said: “Dust, how hard and heartless you are, how many you have consumed, all the pillars of Light and all the great souls were consumed by you. And the greatest of all, Rabbi Shimon, the Light of the entire world, of all the worlds, who illuminates and governs over the descending Light, upon which our world exists, is also consumed by you, and yet you govern the world?” But then he collected himself at once and said: “Do not be proud, dust, for the pillars of the world will not be betrayed to you, and Rabbi Shimon will not be consumed by you!”

5. Rabbi Chiya stood up and started to walk and weep. Rabbi Yosi joined him. He fasted for forty days so that he might see Rabbi Shimon. He was told he still was not worthy of seeing him. He wept and fasted for another forty days. He was then shown a vision: Rabbi Shimon and his son Rabbi Elazar were discussing him, Rabbi Chiya, the words he said to Rabbi Yosi, and thousands are listening in on their discussion. Meanwhile, he saw many great celestial wings. Rabbi Shimon and his son Rabbi Elazar mounted on them and were borne aloft to the heavenly Yeshivah. And all those wings were waiting for them. He then saw that they (R’ Shimon and R’Elazar) were renewed constantly by their own splendor and shone more than the sun.

6. Rabbi Shimon opened and said: “Let Rabbi Chiya enter and see how much the Creator renews the faces of the righteous in the world to come. Happy is he who comes here without shame. Happy is he who stands in the other world as a rigid pillar opposite all.” And Rabbi Chiya saw himself entering, and Rabbi Elazar and all the other pillars of the world that were there stood up before Rabbi Chiya. And he, Rabbi Chiya, was ashamed; he entered, bending, and sat at the feet of Rabbi Shimon.

7. A voice sounded: “Lower your eyes, do not raise your head, and do not look.” He lowered his eyes and saw Light that shone from afar. The voice returned and said: “The Supernal Ones, concealed and enclosed, who have eyes that watch over the entire world, look and see: the lower ones are sleeping, and the Light of their eyes is concealed in their pupils. Wake them!…

8. Who among you turns darkness into Light and savors bitter as sweet even before he came here, that is, while still living in the other world? Who among you hopes and waits each day for the Light that shines when the Lord distances, when His greatness grows and He is called the King of all kings of the world? For he who does not wait for this each day while living in this world, has no place in the other world either.

9. Meanwhile, he saw many of his friends gathering around the standing Pillars, and he saw how they elevated them to the heavenly Yeshivah. Some were ascending while others were descending. And high above them all, he saw the owner of the wings, (the angel Metatron), approach. He (Metatron) swears that he heard from behind the curtain how the King attends the Gazelle every day and remembers how She lies in the dust. At that time, He kicks 390 heavens, which all quake and tremble with fear because of Him.

Volume 1:4bא׳:ד׳ ב

1. And He, (the King), sheds tears because of this, (that the Shechinah lies in the dust). And the tears, that are hot as fire, fall down into the great sea. By the power of these tears, the governor who rules the sea, (called Rahav), is sustained and stays alive. And he sanctifies the name of the Holy King by taking it upon himself to swallow all the waters of the days of Creation. He gathers them all within himself so that on that day when all the nations assemble against the holy nation, the waters may dry up while they cross over on dry land.
אַדְהָכִי שָׁמַע קָלָא דְּאָמַר פַּנּוּן אֲתַר, פַּנּוּן אֲתַר דְּהָא מַלְכָּא מְשִׁיחָא אָתֵי לִמְתִיבְתָּא דְרִבִּי שִׁמְעוֹן בְּגִין דְּכָל צַדִּיקַיָּיא דְּתַמָּן רֵישֵׁי מְתִיבְתָּא וְאִנּוּן מְתִיבְתֵּי דְתַמָּן רְשִׁימִין אִנּוּן. וְכָל אִנּוּן חַבְרִין דִּי בְּכָל מְתִיבְתָּא סַלְקֵי (סלקין) מִמְּתִיבְתָּא דְּהָכָא לִמְתִיבְתָּא דִרְקִיעָא. וּמָשִׁיחַ אָתֵי בְּכָל אִנּוּן מְתִיבְתֵּי וְחָתִים אוֹרַיְיתָא מִפּוּמַיְיהוּ דְרַבָּנָן. וּבְהַהִיא שַׁעֲתָא אָתֵי מָשִׁיחַ מִתְעַטֵּר מִן (נ”א רישי) רֵיחֵי מְתִיבְתֵּי בְּעִטְרִין עִלָּאִין.
Through all this, he heard a voice: “Clear this place, clear this place! The Mashiach, the King-Redeemer is coming to the assembly of Rabbi Shimon,” for all the righteous gathered there are the heads of groups and assemblies, whereas all of the assembly members ascend from this assembly to the Assembly of Heaven. And the Mashiach visits all these assemblies and seals the Torah that stems from the mouths of the righteous. And at that moment, the Mashiach comes to the assembly of Rabbi Shimon, surrounded by the heads of all the Supernal assemblies.
בְּהַהוּא שַׁעֲתָא קָמוּ כָּל אִנּוּן חַבְרַיָיא וְקָם רִבִּי שִׁמְעוֹן וְהֲוָה סָלִיק נְהוֹרֵיהּ עַד רוּם רָקִיעַ, אָמַר לֵיהּ רִבִּי זַכָּאָה אַנְתְּ דְּאוֹרַיְיתָךְ סָלְקָא בִּתְלַת מְאָה וְשִׁבְעִין נְהוֹרִין, וְכָל נְהוֹרָא וּנְהוֹרָא אִתְפַּרְשַׁת לְשִׁית מְאָה וּתְלֵיסַר טַעֲמִין סָלְקִין וְאִסְתַחְיָין בְּנַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא. וְקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ חָתִים אוֹרַיְיתָא מִמְּתִיבְתָּךְ וּמִמְתִיבְתָּא דְּחִזְקִיָּה מֶלֶךְ יְהוּדָה וּמִגּוֹ מְתִיבְתָּא דְּאֲחִיָּה הַשִּׁילוֹנִי. וְאֲנָא לָא אָתֵינָא לְמִחְתַּם מִמְתִיבְתָּךְ, אֶלָא) מָארֵי דְגַדְפִין אָתֵי הָכָא, דְּהָא יְדַעְנָא דְלָא יֵיעוּל גּוֹ מְתִיבְתֵּי אַחְרִיתִּי אֶלָּא בִּמְתִיבְתָּךְ.
At that time, all the members stood up. Rabbi Shimon stood up, too, and his Light rose to the firmament. The Mashiach said unto him: “Happy are you, Rabbi, for your Torah has risen in 370 beams of Light, and each beam divides into 613 beams that ascend and bathe in the rivers of the holy persimmon. And the Creator confirms and signs the Torah of your assembly, of the assembly of Hezekiah, the King of Judah, and the assembly of Ahijah the Shilonite. I have come to approve the Torah of your Academy only because the winged one is on his way here, and I know that he shall not enter any other Academy (Yeshivah) – only yours.
בְּהַהִיא שַׁעֲתָא סָח לֵיהּ רִבִּי שִׁמְעוֹן הַהוּא אוֹמָאָה דְּאוֹמֵי מָארֵי דְגַדְּפִין. כְּדֵין אִזְדַּעְזַע מָשִׁיחַ וְאָרִים קָלֵיהּ וְאִזְדַּעְזְעוּ רְקִיעִין וְאִזְדַּעְזַע יַמָּא רַבָּא וְאִזְדַּעְזַע לִוְיָתָן וְחָשִׁיב עָלְמָא לְאִתְהַפְּכָא. אַדְהָכִי חָמָא לְרִבִּי חִיָּיא לְרַגְלוֹי דְרִבִּי שִׁמְעוֹן. אָמַר מָאן יָהִיב הָכָא בַּר נָשׁ לָבִישׁ מַדָּא דְהַהוּא עָלְמָא. אָמַר (ליה) רִבִּי שִׁמְעוֹן דָּא אִיהוּ רִבִּי חִיָּיא נְהִירוּ דְבוּצִינָא דְאוֹרַיְיתָא. אָמַר לֵיהּ יִתְכַּנֵּשׁ הוּא וּבְנוֹי וְלֶיהֱווֹן מִמְתִיבְתָּא דִילָךְ. אָמַר רִבִּי שִׁמְעוֹן זִמְנָא יִתְיְיהִיב לֵיהּ. יָהֲבוּ לֵיהּ זִמְנָא וְנָפַק מִתַּמָּן מִזְדַּעְזַע וְזָלְגָן עֵינוֹי דִמְעִין. אִזְדַּעְזַע רִבִּי חִיָּיא וּבְכָה וְאָמַר זַכָּאָה חוּלַקְהוֹן דְּצַדִּיקַיָיא בְּהַהוּא עָלְמָא, וְזַכָּאָה חוּלָקֵיהּ דְּבַר יוֹחָאי דְּזָכָה לְכָךְ. עֲלֵיהּ כְּתִיב, (משלי ח׳:כ״א) לְהַנְחִיל אוֹהֲבַי יֵשׁ וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא.
Meanwhile, Rabbi Shimon told him of the oath taken by the “owner of wings.” Right then the Mashiach trembled in awe and raised his voice, and the Heavens shook, and the Great Sea boiled, and the Leviathan stirred, and the entire world threatened to overturn. At that moment, he saw Rabbi Chiya in Rabbi Shimon’s adornments. He asked, “Who gave man in this world the adornments, garment of the other world?”. Rabbi Shimon answered, “This is Rabbi Chiya, the shining light of the Torah!” He said to him, “Gather him and his sons, (meaning, they will pass away) and they shall join your Assembly.” Rabbi Shimon said, “Let him be given time” and he was granted time. He (the Messiah) left there trembling all over, his eyes brimming with tears. Rabbi Chiya was deeply shaken and wept. Then he said, how happy are the righteous with their portion in the World to Come, and how happy is the son of Yochai, who has this distinction. He is described by the verse, “I may cause those who love me to inherit substance; and I will fill their treasures” (Proverbs 8:21).
בְּרֵאשִׁית רִבִּי שִׁמְעוֹן פָּתַח (ישעיהו נ״א:ט״ו-ט״ז) וָאָשִׂים דְּבָרַי בְּפִיךָ. כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא צַיִּית לְקָלְהוֹן דְּאִנּוּן דְּמִתְעַסְּקֵי בְּאוֹרַיְיתָא, וּבְכָל מִלָּה דְאִתְחַדָּשׁ בְּאוֹרַיְיתָא עַל יְדָא דְהַהוּא דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, עָבִיד רְקִיעָא חָדָא.
בְּרֵאשִׁית. Rabbi Shimon opened the discussion with the verse, “And I have put My words in your mouth” (Isaiah 51:16). How important it is for a person to study laboriously the Torah day and night. Very important, because the Holy One, blessed be He, listens attentively to the voices of those who occupy themselves with the study of the Torah. And every word that receives a new interpretation by a person who delves into the study of the Torah creates a new Firmament.
תְּנַן בְּהַהִיא שַׁעֲתָא דְּמִלָּה דְּאוֹרַיְיתָא אִתְחַדְּשַׁת מִפּוּמֵיהּ דְּבַר נָשׁ, הַהִיא מִלָּה סַלְקָא וְאִתְעַתְּדַת קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא. וְקוּדְשָׁא בְּרִיךְ הוּא נָטִיל לְהַהִיא מִלָּה וְנָשִׁיק לָהּ וְעַטַּר לָהּ בְּשִׁבְעִין עִטְרִין גְּלִיפִין וּמְחַקְּקָן. וּמִלָּה דְּחָכְמְתָא דְּאִתְחַדְּשָׁא, סַלְקָא וְיַתְבָא עַל רֵישָׁא דְּצַדִּיק חַי עַלְמִין. וְטָסָא מִתַּמָּן וְשָׁטָא בְּשִׁבְעִין אֶלֶף עַלְמִין וּסְלִיקַת לְגַבֵּי עַתִּיק יוֹמִין. וְכָל מִלִּין דְּעַתִּיק יוֹמִין מִלִּין דְּחָכְמְתָא אִנּוּן בְּרָזִין סְתִימִין עִלָּאִין.
We have already learned that at the moment when a novel interpretation in the Torah is presented by any person, that word ascends and is met before the Holy One, blessed be He. And the Holy One, blessed be He, receives this matter and kisses it. He also adorns it with seventy graven and inscribed crowns. And this new word of wisdom that is revealed is then set upon the head of the Righteous who lives forever. Then it flies off and floats through 70,000 worlds until it reaches Atik Yomin, (the Sefirah of Keter). And all the words of Atik Yomin are words of wisdom comprising sublime and hidden mysteries.
וְהַהִיא מִלָּה סְתִימָא דְחָכְמְתָא דְּאִתְחַדְּשַׁת הָכָא כַּד סַלְקָא אִתְחַבְּרַת בְּאִנּוּן מִלִּין (דרזין) דְּעַתִּיק יוֹמִין וְסַלְקָא וְנַחְתָא בַּהֲדַיְיהוּ וְעָאלַת בְּתַמְנֵיסַר עָלְמִין גְּנִיזִין (ישעיהו ס״ד:ג׳) דְּעַיִן לא רָאֲתָה אֱלהִים זוּלָתֶךָ. נַפְקֵי מִתַּמָּן וְשָׁטָאן וְאַתְיָין מְלֵיאָן וּשְׁלֵמִין וְאִתְעַתָּדוּ קַמֵּי עַתִּיק יוֹמִין.
And when this hidden wisdom, which is renewed here in this world, ascends, she joins Atik, ascends and descends, enters 18 worlds, where no eye has seen the Creator besides you. They emerge from there and appear before Atik, complete and perfect. Meanwhile, Atik tests her and finds her most desirable above all else. He then takes her and adorns her with 370,000 adornments. And she, the renewed Torah, ascends and descends, and is transformed into a firmament.
בְּהַהִיא שַׁעֲתָא אָרַח עַתִּיק יוֹמִין בְּהַאי מִלָּה וְנִיחָא קַמֵּיהּ מִכֹּלָא. נָטִיל לְהַהִיא מִלָּה וְאַעְטַר לָהּ (שמות י”ד) בִּתְלַת מְאָה וְשִׁבְעִין אֶלֶף עִטְרִין. הַהִיא מִלָּה טָסַת וְסַלְקָא וְנַחְתָא וְאִתְעֲבִידָא רְקִיעָא חָדָא. וְכֵן כָּל מִלָּה וּמִלָּה דְּחָכְמְתָא (ס”א אתעבדין) (ס”א רקיעין) קַיָּימִין בְּקִיּוּמָא שְׁלִים קַמֵּי עַתִּיק יוֹמִין. וְהוּא קָרֵי לוֹן שָׁמַיִם חֲדָשִׁים, שָׁמַיִם מְחוּדָשִׁים, סְתִימִין דְּרָזִין דְּחָכְמְתָא עִלָּאָה. וְכָל אִנּוּן שְׁאָר מִלִּין דְּאוֹרַיְיתָא דְּמִתְחַדְּשִׁין קַיָּימִין קַמֵּי
And thus, every deed creates firmaments that appear before Atik, and he calls them “new Heavens” or, rather, “renewed firmaments,” concealed by Supernal wisdom. And all the other parts of the Torah that are not renewed by means of Supernal wisdom appear before the Creator, ascend and become “the lands of life”. They then descend and adorn one land. And it becomes renewed, and a new land comes into being from all that was renewed in the Torah.
Volume 1:5aא׳:ה׳ א
קוּדְשָׁא בְּרִיךְ הוּא וְסָלְקִין וְאִתְעֲבִידוּ אַרְצוֹת הַחַיִּים. וְנַחְתִין וּמִתְעַטְּרִין לְגַבֵּי אֶרֶץ חַד, וְאִתְחַדַּשׁ וְאִתְעֲבִיד כֹּלָא אֶרֶץ חֲדָשָׁה מֵהַהִיא מִלָּה דְּאִתְחַדַּשׁ בְּאוֹרַיְיתָא.
It is written, “When the new land and the new Heavens, which I make.” It is not written, “I have made,” in past tense, but rather “I make,” in present tense, for they are constantly made from the renewal and secrets of the Torah.
וְעַל דָּא כְּתִיב, (ישעיהו ס״ו:כ״ב) כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עוֹשֶׂה עוֹמְדִים לְפָנַי וְגו’. עָשִׂיתִי לָא כְּתִיב אֶלָּא עוֹשֶׂה, דְּעֲבִיד תָּדִיר מֵאִנּוּן חִדּוּשִׁין וְרָזִין דְּאוֹרַיְיתָא. וְעַל דָּא כְּתִיב, (ישעיהו נ״א:ט״ו-ט״ז) וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ. הַשָּׁמַיִם לָא כְּתִיב אֶלָּא שָׁמָיִם.
On this subject, it is written, “For as the new heavens and the new earth, which I will make, shall remain before Me, says Hashem, so shall your seed and your name remain” (Isaiah 66:22). He does not say ‘I have made,’ but rather “I make”. He constantly makes (new worlds) from the secrets and the new teachings of the Torah. And on this subject, it is written, “And I have put My words in your mouth, and I have covered you in the shadow of My hand, that I may plant heavens, and lay the foundations of earth” (Isaiah 51:16). He does not say ‘the heavens,’ but rather “heavens”.

Rabbi Elazar then asked, what is the meaning of “I have covered you in the shadow of My hand?” He told him, when the Torah was given to Moses, many tens of thousands of angels on high were about to burn him with the flames of their mouths, but the Holy One, blessed be He, protected him. So now, when the new explanation on the Torah is uttered, the saying rises up, is crowned, and then stands before the Holy One, blessed be He. And He guards that saying and shelters the person who said it so that it may be known only to Him and to stop the angels from envying him until a new heaven and earth are made from that saying. So it says, “I have covered you in the shadow of My hand, that I may plant heavens, and lay the foundations of earth.” And from this we learn that everything which is hidden from the eye has a supernal advantage, as expressed in “I have covered you in the shadow of My hand.” But why should it be covered and hidden out of sight? So that it may receive the supernal advantage. As it says, “that I may plant heavens and lay the foundations of earth,” as we have learned.
וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה. וְלֵאמֹר לְאִנּוּן תַּרְעִין וּמִלִּין דִּמְצוּיָינִין אִלֵּין עַל אִלֵּין עַמִּי אָתָּה. אַל תִּקְרֵי (בתיקון יח דף לה ב) עַמִּי אָתָּה, אֶלָּא עִמִּי אָתָּה לְמֶהוֵי שׁוּתָּפָא עִמִּי, מָה אֲנָא בְּמִלּוּלָא דִילִי עֲבָדִית שָׁמַיִם וָאָרֶץ כְּמָא דְאַתְּ אָמֵר, (תהילים ל״ג:ו׳) בִּדְבַר יְיָ שָׁמַיִם נַעַשִׂוּ, אוּף הָכִי אַתְּ. זַכָּאִין אִנּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא. וְאִי תֵימָא דְּמִלָּה דְכָל בַּר נָשׁ דְּלָא יָדַע עָבִיד דָּא.
“And say to Zion, You are My people” (Isaiah 51:16). The phrase “and say to Zion,” (means, say) to those gates and those words that are stated one by the other, ‘You are My people’ (Heb. עַמִּי אָתָּה). Do not pronounce it עַמִּי אָתָּה but rather imi Ata (Eng. ‘you are with Me’) (meaning), ‘be My partner.’ Just as I have made the heavens and the earth with My words, as is written, “By the word of Hashem the heavens were made” (Psalms 33:6), so shall you (make new heavens and earth. Happy are those who occupy themselves in the Torah. And so, you may say that the words (of a chidush) by any person, even one who does not know what he is saying, have the same effect.

Come and see, however, what happens when a person who is not familiar with the secrets of the Torah brings forth a new explanation of which he does not know the exact truth, as he should. Under those circumstances, that word rises upward, and “a perverse man” (Proverbs 16:29), ‘a lying tongue’ goes forth to grab it. He emerges from the cavern of the great abyss, makes a leap of 500 parasangs to receive that word, then grabs it, returns with it to his female partner, and makes a false heaven out of it, which is called Tohu (Chaos). The perverse one then flies in that false heaven, traversing 6,000 parasangs in one bound. And as soon as this false heaven is formed, a wife of harlotry emerges, seizes onto this false heaven, and joins it. From there, she leaves to slay by the thousands and tens of thousands. Because as long as she appends herself to this heaven, she has the authority and the ability to fly and traverse the whole world in an instant.

And on this subject, it is written, “Woe to them that draw iniquity with cords of vanity” (Isaiah 5:18). “Iniquity” is related to the Male. “and sin as it were with a cart rope” (Ibid.). What is sin? This is the female, namely the wife of harlotry. The gender is implied in the phrase, “and sin as it were with a cart rope.” He draws iniquity with these cords of vanity. And afterwards: “draws sin as it were with a cart rope.” So he draws upon himself that female, who is called “sin,” as she grows strong and flies off to slay human beings. Therefore, “she has cast down many deadly wounded” (Proverbs 7:26). Who “has cast down?” That sin that slays human beings. And who caused all this? The student of the law who did not earn the right to teach, but does so. So may the Merciful One save us!
אָמַר רִבִּי שִׁמְעוֹן לְחַבְרַיָא בְּמָטוּתָא מִנַּיְיכוֹ דְּלָא תַפְקוּן מִפּוּמַיְיכוּ מִלָּה דְאוֹרַיְיתָא דְלָא (יתרו פ”ז א’) יְדַעְתּוּן וְלָא שְׁמַעְתּוּן מֵאִילָנָא רַבְרְבָא כְּדְקָא יְאוּת, בְּגִין דְּלָא תֶהווֹן גָּרְמִין לְהַהוּא חַטָּאָה לְקַטְלָא אֻכְלוֹסִין דְּבַּר נָשׁ לְמַגָּנָא. פָּתְחוּ כֻּלְהוֹן וְאָמְרוּ רַחֲמָנָא לִשֵּׁזְבָן, רַחֲמָנָא לִשֵּׁזְבָן.
Rabbi Shimon said to all the friends, I beg of you all not to utter any words of the Torah which you did not hear from a great tree and did not learn properly. So that you may not be the cause of that wife of harlotry slaying multitudes of human beings without reason! They all answered: May the Merciful One save us! May the Merciful One save us!

Come and see, the Holy One, blessed be He, created the world using the Torah. And this has been explained in the verse, “Then I was by Him as a nursling, and I was daily all His delight” (Prov. 8:30). (This applies to the Torah). He looked at the Torah once, twice, and thrice. The fourth time He addressed them. Eventually, He used the Torah to teach people how not to be misled and how to misunderstand it. As it is written, “Then He saw and declared it; He established it and searched it out. And He said to man…” (Job 28:27-28). ” So according to these four times (or steps), expressed as, “Then He saw it and declared it; He established it and searched it out.” The Holy One created what He had created. And He did not accomplish His mission until He brought forth four words. Therefore it is written, “In the beginning Elohim created the…” (Gen. 1:1) which contains four words. After that (is written) “heaven.” So these correspond to the four times that the Holy One, blessed be He, looked into the Torah before He brought his works into actuality.
רִבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחמֵי לְרִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי
Rabbi Elazar, the son of Rabbi Shimon, was on his way to visit his father-in-law, Rabbi Yosi, the son of Lakunya, and
Volume 1:5bא׳:ה׳ ב
וְרִבִּי אַבָּא בַּהֲדֵיהּ, וְהֲוָה טָעִין חַד גַּבְרָא אֲבַּתְרַיְיהוּ. אָמַר רִבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן.
Rabbi Aba accompanied him. A man followed behind them, driving their donkeys. Rabbi Aba said, “Let us open the gates of the Torah, as it is time to correct our path.”

Rabbi Elazar opened the discussion with the phrase, “You shall keep My Shabbatot” (Lev. 19:30). Come and see: the Holy One, blessed be He, created the world in six days. And on each day He revealed His actions and gave that day His strength. But when did He actually reveal His actions and give His strength? This happened on the fourth day! Because the first three days were all undisclosed and nothing appeared. But as soon as the fourth day arrived, He revealed His action and shared His strength with all! So Fire, Water and Air, (i.e., Chesed, Gevurah and Tiferet) which are the supernal elements, were kept in suspense and the full action of creation was not revealed until the earth disclosed them. Only then was the work of each one of them known.
וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא וּכְתִיב וַתּוֹצֵא הָאָרֶץ (דשא). אֶלָּא הַאי אַף עַל גַּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה וְאִתְכְּלִיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פִּירוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלִי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא עִלָּאָה.
You may say that this was on the third day, as it is written, “Let the earth bring forth grass…And the earth brought forth grass” (Gen. 1:11-12). Although it is written that this occurred on the third day, it actually was on the fourth day. The fourth day became part of the third day so that (Tiferet and Malchut) were combined and inseparable. But afterward, on the fourth day, He revealed His action; to turn the artist to the workmanship of each and every one. The fourth day is the fourth leg of the supernal throne, (which is Binah).
וְכָל עֲבִידְתַּיְיהוּ דְּכֻלְהוּ בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין הֲווּ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא הֲדָא הוּא דִכְתִיב (בראשית ב׳:ב׳) וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת, וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכֻּרְסְיָיא. וְאִי תֵימָא אִי הָכִי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ תְּרֵין. אֶלָּא שַׁבָּת (תרומה קל”ה ב) דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פִּירוּדָא.
All of the actions of all the Sefirot, both on the first three days of creation and on the last three, are dependent on the day of Shabbat. Hence, it is written, “And on the seventh day Elohim ended (or completed) His work which He had done” (Gen. 2:2). This refers to the Shabbat and the fourth leg of the throne. And if you say, If it is so, (i.e. that Shabbat = Malchut), then why does it say, “You shall keep My Shabbatot,” which refers to two?” The Shabbat of the Evening of the Shabbat and the Shabbat of the actual day of Shabbat are in unison as one.
אָמַר (להו) הַהוּא טַיְיעָא דְּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אָמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. אָמַר לֵיהּ דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא (עליה) מִלְּעֵילָא. אָמַר לֵיהּ אִי הָכִי עֲבֵידַת לְשַׁבָּת דְּלָאו אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא.
The one who was following behind (i.e. the donkey driver) said: And what is the meaning of “and reverence My sanctuary?” (Lev. 19:30). (Rabbi Aba replies:) This applies to the sanctity of the Shabbat. Then he asked: And what is the sanctity of the Shabbat? He said to him: This is the sanctity that is drawn down from above. He said to him, If that is so, then you have made the Shabbat without any sanctity; sanctity prevails only when it comes from above
אָמַר רִבִּי אַבָּא וְהָכִי הוּא (ישעיהו נ״ח:י״ג) וְקָרָאתָ לַשַּׁבָּת עוֹנְג לִקְדוֹשׁ יְיָ מְכוּבָּד, אִדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה’ לְחוּד. אָמַר לֵיהּ אִי הָכִי מַאן קְדוֹשׁ ה’. אָמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אָמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד וּכְתִיב וְכִבַּדְתּוֹ.
Rabbi Aba answered him: “It is indeed so.” And it is said: (Isaiah 58:13) “And call Shabbat a delight, a holy day dedicated to the Creator.” Shabbat and a holy day are mentioned separately. (The donkey driver) asked: “If that is so, then what does a holy day mean to the Creator?” He replied: “That is when sanctity descends from Above, and rests upon it,” The donkey driver objected, “If holiness, which descends from above, is called “honorable,” it may seem as though the Shabbat itself is not “honorable.” Yet it is written, “and shall honor it” (Ibid.)
אָמַר רִבִּי אֶלְעָזָר לְרִבִּי אַבָּא אַנַח לְהַאי גַבְרָא דְּמִלָּה (חדתא) דְחָכְמְתָא אִית בֵּיהּ דְּאֲנַן לָא יְדַעְנָא בָהּ. אָמְרוּ לֵיהּ אֵימָא אַנְתְּ. פָּתַח וְאָמַר, (ויקרא יט) אֶת שַׁבְּתוֹתַי. אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא (ויקהל ר”ז א). וּבְגִין כָּךְ אַסְגֵי אֶת. שַׁבְּתוֹתַי (נ”א דא) שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה דְּאִנּוּן תְּרֵין כְּלִילָן כְּחֲדָא וּסְתִימִין כְּחֲדָא.
Rabbi Elazar said to Rabbi Aba, Leave this man alone, because he has something wise to say, something of which we know nothing. They said to him, Say what you want to say. So he said to the donkey driver, “Speak, and we shall listen.” The man began with the verse, “My Shabbatot” (Lev. 19:30). The particle אֶת includes the Shabbat limits, which are 2,000 cubits in every direction. For this reason, the verse added אֶת. “My Shabbatot” refers to both the higher Shabbat and the lower Shabbat, which are joined as one, and are both concealed.
אִשְׁתָּאַר שַׁבָּת (יתרו צ”ב א’ בר”מ) אָחֳרָא דְּלָא אִדְכַּר וְהֲוָה בְּכִסּוּפָא. אָמְרָה קַמֵּיהּ מָארֵי דְעָלְמָא מִיּוֹמָא דְּעַבְדַּת לִי שַׁבָּת אִתְקָרֵינָא וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אָמַר לָהּ בְּרַתִּי שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטֵּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וְאָמַר מִקְדָּשִׁי תִּירָאוּ.
One Shabbat was left, unmentioned Above, and felt ashamed. She said to Him, “The Creator of the Universe, from the day I was created, I am called Shabbat, but there is no day without night.” The Creator replied to her: “My daughter, you are Shabbat, and I have given you this name. But now I am surrounding and adorning you with the most exalted adornment.” He then raised His voice and proclaimed, “Those who sanctify shall fear. And this is the night of Shabbat that radiates fear.”

But who is she? It is the merging together of I with the Creator Himself to a single whole. And I’ve heard from my father that the word “Et” refers to the boundaries-borders of Shabbat. Shabbatot (two Sabbaths) denote a circle and a square within, which total two. According to them, there are two sanctities we should mention during the Shabbat blessing: “Vayechulu” consists of thirty-five words, and “Kiddush,” too, consists of thirty-five words. Collectively, they make up to the seventy names, with which the Holy One, blessed be He, and the Congregation of Yisrael adorn themselves.
וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וּבִקְדוּשָׁה (ובקידושא) דְּאֲנַן מְקַדְּשִׁין תְּלָתִין וְחֲמֵשׁ תֵּיבִין. וְסָלִיק כֹּלָּא לְשִׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנְסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוּ. וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא אִנּוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלִיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתָּיָּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא.
And because this circle and this square are My Shabbatot, they are both included in the word Keep, as it is written, “You shall keep…” But the upper Shabbat is not included in ‘Keep’, but only in ‘Remember’, because the supernal King is completed by ‘Remember’. And this is why, (Binah) is called the “King to whom Peace belongs.”As His Peace is ‘Remember’. And so there is no controversy above.
בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא חַד יַעֲקֹ”ב וְחַד יוֹסֵ”ף. וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי (ישעיהו נ״ז:י״ט) שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב. לָרָחוֹק דָּא יַעֲקֹב,
There are two types of peace below: one is Yaakov, and the other is Yosef. Therefore, (peace) is written twice in the greeting: (Isaiah 57:19) “Peace, Peace to the distant one and to the near one.” “The distant one” refers to Yaakov,
Volume 1:6aא׳:ו׳ א
וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כְּמָא דְאַתְּ אָמֵר, (ירמיהו ל״א:ג׳) מֵרָחוֹק יְיָ נִרְאָה לִי (שמות ב׳:ד׳) וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב כְּמָא דְאַתְּ אָמֵר, (דברים ל״ב:י״ז) חֲדָשִׁים מִקָּרוֹב בָּאוּ. מֵרָחוֹק דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ.
and “the near one” refers to Yosef. Or, as it is written, (Jer. 31:3) “From afar I see the Creator,” (Ex. 2:4) “Came to a stop far in the distance.” “From afar” is the Supernal Point, standing in His palace, of which it is said, (Deut. 32:17) “You are to guard.” “You shall fear My sanctity” refers to the point standing in the center, which must be feared more than anything, for its punishment is death.

2. And the verse refers to it with the words, “You shall keep” (Lev. 19:30), where it is included within ‘Keep’. “And reverence My sanctuary” (Ibid.), refers to the Point in the center that should be most greatly feared, as the penalty for transgressing it is death. As it is written, “Everyone who profanes it shall surely be put to death” (Ex. 31:14). And who “profanes it?” Those who penetrate into the space of the circle and the square – into the spot where that Point is situated – and damage it. They “shall surely be put to death!” This is why it is written, “and reverence.” And this Point is called “I,” where the Most High and Concealed One, namely Yud Hei Vav Hei prevails. Thus, “I am Hashem” (Lev. 19:30), and all is One.

Rabbi Elazar and Rabbi Aba dismounted from their donkeys and kissed him. They said, “So great is your wisdom, and yet you drive donkeys behind us! Who are you, then?” He replied to them: “Do not ask me who I am, but let us go on and study the Torah. Each of us will speak his wisdom so as to illuminate our path.” He said to him: “Who appointed you to walk here and be a donkey driver?” He replied: “The letter Yod waged war with two letters, Chaf and Samech, for me to come and join. The letter Chaf did not want to leave its place because it has to support those who fall, for without a screen, they cannot survive.” And the Samech did not want to leave because it has to support those who fall. And without the Samech, they cannot survive!
יוּ”ד אֲתָא לְגַבָּאי יְחִידָאָה נָשִׁיק לִי וְגַפִּיף לִי בָּכָה עִמִּי וְאָמַר לִי בְּרִי מָה אַעֲבִיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וְאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ וְאֲנָא אֶהֱוֵי סְעִיד לָךְ וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ דְּאִנּוּן י”ש יוּ”ד עִלָּאָה וְשִׁי”ן עִלָּאָה לְמֶהוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל. וּבְגִין כָּךְ בְּרִי זִיל וְהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזִיל בְּכָךְ.
The letter Yod came to me alone, kissed me and wept with me. It said to me, “My son, what can I do for you? I disappear from many good deeds and from secret, supernal, basic letters. But I shall return to you and will be of help to you. And I shall give you two letters that are more exalted than those that have disappeared – the letters Yod and Shin. They shall become for you a treasury that is forever full. So, my son, go and drive the donkeys.” And that is why I am here in this role.”

Rabbi Elazar and Rabbi Abba rejoiced, wept, and said, “You sit on the donkey, and we shall drive it.” He replied to them, “Have I not told you that it is the command of the King that I act as I do, until the other donkey driver appears” (this hints at the Mashiach, who, as it is said, will appear poor and riding a donkey). They said to him, “You have not even told us your name! Where do you dwell?” He told them, “My dwelling place is wonderful and very precious to me. It is a tower that soars in the air, grand and unique. Only two live in this tower: the Creator and I. That is the place, in which I dwell. And I am exiled from there in order to drive the donkeys.” Rabbi Elazar and Rabbi Abba looked at him, and his words were unclear to them, for they tasted sweeter than manna and honey. They said to him, “Perhaps you will tell us the name of your father, so that we could kiss the earth at his feet?” He responded, “What for? It is not my habit to boast of the Torah.”…
אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא וְאִיהוּ הֲוָה חַד נוּנָא דְּהֲוָה (תקונים נ”ב, ובראשית לו ע”ב) אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וְהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דְּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפִּיק לוֹן חָיִין וְקַיָּמִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפִּיק לִי כְּגִירָא בִּידָא דִגְבַר תָּקִיף, וְטָמִיר לִי בְּהַהוּא אֲתַר דְּאֲמָרִית לְכוּ. וְהוּא תָּב לְאַתְרֵיהּ וְאִגְנִיז בְּהַהוּא יַמָּא.
6. He continued, but the place where my father lives is in the Great Ocean. And he was a fish that swam from one end of the Great Ocean to the other. And he was mighty and noble, a venerable figure who became wise ‘with the years,’ and was able to swallow up all the other fish in the sea. Then later he released them full of life and all the good of the world. And with his might, he was able to cross over the entire Ocean in an instant. And he released me, like an arrow in the hand of a valiant man, and hid me in that place that I told you about while he returned to his home and disappeared in the Ocean.
אַשְׁגַּח רִבִּי אֶלְעָזָר בְּמִלּוֹי. אָמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוּצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא וְאַנְתְּ טָעִין אַבַּתְרָן. בָּכוּ כְּחֲדָא וּנְשָׁקוּהוּ וְאֲזְלוּ. אָמְרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ.
7. Rabbi Elazar examined his words and then said to him: You are the son of the Holy Luminary! You are the son of Rav Hamnuna Saba the venerable! You are the son of the Light of the Torah! And you drive our donkeys for us! They both wept and kissed him, then continued their journey. They asked him: May it please our lord to tell us his name?
פָּתַח וְאָמַר (שמואל ב כג) וּבְנָיָהוּ בֶּן יְהוֹיָדָע. הַאי קְרָא אוֹקְמוּהַ וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דְּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי (ויצא קס”ד א’) דָּא צַדִּיק חַי עָלְמִין.
8. He began with the verse, “And Benayahu the son of Jehoida” (II Samuel 23:20). This verse has been explained, and explained well! But it came to show us the sublime secrets of the Torah. Benayahu the son of Jehoida has been mentioned (as referring to) the secret of wisdom. It is a clue to something deep and concealed, and the name caused it. “the son of a valiant living (lit. ‘man’)” applies to the Righteous, with life of the worlds.
רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכֻלְּהוּ נָפְקִין מִנֵּיהּ. יְיָ צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ רְשִׁים הוּא וְרַב מִכֹּלָא. רַב פְּעָלִים אִיהוּ מְקַבְצִאֵל הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא. מֵאָן אֲתַר נָפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וְאָמַר מְקַבְצִיאֵל דַּרְגָּא עִלָּאָה סְתִימָאָה
9. “Mighty of deeds” (Ibid.) means that he is the Master of all actions and of all the hosts on high, because they all come from him. He is “Hashem Tzva’ot”, the sign throughout His hosts and is distinguished as he stands high above them all. “Mighty of deeds” is “of Kavtze’el”, מְקַבְצִאֵל, (Ibid.). So where did this great and precious tree, which is greater than all, come from? From which grade? The verse repeatedly states, “of Kavtze’el,”which is a high and concealed grade
Volume 1:6bא׳:ו׳ ב
דְּעַיִן לא רָאֲתָה וְגו’ דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפִיק כֹּלָּא. וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא (אילנא) קַיָּימִין, כָּל עָלְמִין וְכָל חַיָּלִין קַדִּישִׁין מִינֵּיהּ אִתְזָנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן.
1. It includes everything, and it gathers everything it receives from the supernal light, and from it everything goes forth. And this is the sacred concealed temple, into which all the grades are gathered and concealed. The body of this temple is where all the worlds are gathered, whereby all the holy hosts are nourished and sustained.

2. “He slew two lion-hearted men of Moab” (II Samuel 23:20). Two Temples existed and were sustained on his account: The first Temple and the second. However, as he was gone, the flow from above stopped. It is as if he “slew,” destroyed, and ended them. And the holy throne collapsed. As it is written, “As I was in exile” (Ezekiel 1:1). (Meaning) that a certain grade, which is called I (Heb. אֲנִי, Aleph-Nun-Yud) was in exile. Where? “By the river Kevar” (Ibid.) By the river that had sprouted and flowed from Kevar (already), or in other words, by the river that had already sprouted and flowed, all its waters and fountains have dried up, (and) does not flow as before.
הֲדָא הוּא דִכְתִיב, (איוב י״ד:י״א) וְנָהָר יֶחרַב וְיָבֵשׁ. יֶחרַב בְּבַיִת רִאשׁוֹן וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל, מוֹאָב. (ס”א דהא בקדמיתא) מוֹאָב דְּהֲווּ מֵאָב דְּבִשְׁמַיָא וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לְיִשְׂרָאֵל כֻּלְהוּ אִתְחֲשָׁכוּ.
3. Therefore it is written, “and the river is parched, and dries up” (Job 14:11). It “is parched” at the first Temple and “dries up” at the second. For this reason, “He slew two lion-hearted men of Moab.” Moab (is) מֵאָב דְּבִשְׁמַיָא, or from our Father in Heaven. And both Temples were destroyed because of Him, as all the lights that shone upon Yisrael were now darkened.

4. Further, “He went down and slew the lion” (II Samuel 23:20). In early days, when this river’s waters flowed downward, Yisrael were in a state of perfection, because they offered their offerings and sacrifices to atone for their sins and purify their souls. Then, from above, the image of a lion descended. They saw it on the altar, as it crouched on its prey, consuming it like a mighty man. And all the dogs hid from it and did not come out.

5. The sins caused him to go down to the lower levels and slay the lion. The lion refused to give up its prey as before, (as if) he killed it! Assuredly, “He slew the lion.” “In the midst of a pit”(Ibid.) in front of the eyes of the Other Evil Side. And because the Other Side saw this, it gained courage and sent a dog to eat the offerings. And what is the name of that lion? Oriel, אוֹרִיאֵ”ל, as he had the face of a lion. And what is the name of that dog? Baladan, בְּלַאדָן is its name, because Baladan is formed by the same letters as the words Bal (not) and Adam (Man), with the final Mem exchanged for Nun. And it is not a human being, but a dog with the face of a dog.

6. “In a day of snow” (II Shmuel 23:20) (is) the day when the sins caused the sentence to be pronounced by the Court on high. Therefore, it is written, “She is not afraid of the snow” (Prov. 31:21), which symbolizes the judgment on high. Because “all her household are clothed with scarlet” (Ibid.). She can endure the strong fire. Up to this point, the secret of the verse is not revealed.
מַה כְּתִיב בַּתְרֵיהּ (שמואל ב כ״ג:כ״א) וְהוּא הִכָּה אֶת אִישׁ מִצְרִי אִישׁ מַרְאֶה. הָכָא רָזָא דִקְרָא אֲתָא לְאוֹדָעָא, דִּי בְּכָל זִמְנָא דְיִשְׂרָאֵל חָבוּ אִיהוּ אִסְתַּלַּק וּמְנַע מִנַּיְיהוּ כָּל טָבִין וְכָל נְהוֹרִין דְּהֲווּ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי דָּא נְהוֹרָא דְּהַהוּא נְהוֹרָא דְּהֲוָה נָהִיר לוֹן לְיִשְׂרָאֵל. וּמָאן אִיהוּ משֶׁה. דִּכְתִיב, (שמות ב׳:י״ט) וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וְגו’. וְתַמָּן אִתְיְלִיד וְתַמָּן אִתְרַבֵּי וְתַמָּן אִסְתַּלִיק לִנְהוֹרָא עִלָּאָה.
7. What is written next? “And he slew the Egyptian, a man of good appearance” (II Samuel 23:21). Here the secret of the verse is revealed to let us know that every time Yisrael sinned, he went away and prevented them from receiving all the blessings and all the lights that shone upon them. “He slew the Egyptian.” This is the light, the same Light that shone upon Yisrael. And who is he? Moses. As he is described in the verse, “And they said an Egyptian man delivered us” (Ex. 2:19). Because he was born and grew up (in Egypt) until he rose to reach the Supernal Light.
אִישׁ מַרְאֶה כְּמָה דְאַתְּ אָמֵר (במדבר י״ב:ח׳) וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ כְּמָא דְאַתְּ אָמֵר, (דברים ל״ג:א׳) אִישׁ הָאֱלהִים. כִּבְיָכוֹל בַּעֲלָהּ דְּהַהוּא מַרְאֶה כְּבוֹד ה’. דְּזָכָה לְאַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא (כ”א ב) מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא.
8. “A man of good appearance (Heb. מַרְאֶה).” This is, as it is written, “manifestly (Heb. מַרְאֶה), and not in dark speeches” (Num. 12:8). “A man,” is, as it is written, “the man of Elohim” (Deut. 33:1). This is the husband of that “appearance,” the glory of Hashem (i.e. Malchut). Because he earned the right to lead this grade over the land, as he wished, a feat that no other man had achieved.
וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמָסַר בִּידֵיהּ כְּמָא דְאַתְּ אָמֵר, (שמות י״ז:ט׳) וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא וּבְהַאי חָב בַּסֶּלַע כְּמָא דְאַתְּ אָמֵר, (במדבר כ׳:י״א) וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, משֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה.
9. “And the Egyptian had a spear in his hand” (2 II Samuel 23:21). This refers to the rod of Elohim that was delivered into his hand. As it is written, “With the rod of Hashem in my hand” (Ex. 17:9). And this is the same rod that was created at the twilight of Shabbat eve and was engraved with the Holy Name by a holy shaping. And with this rod Moses committed the sin of smiting the rock, as is written, “And he smote the rock with his rod twice” (Num. 20:11). The Holy One, blessed be He, said to him: “Moses, I have not given you My rod for this purpose; by your life, from henceforward, it will not be in your hands any more.”
מִיָּד (כ”ח ב’) וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט בְּדִינָא קַשְׁיָא (שמואל ב כ״ג:כ״א) וַיִּגְזוֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. דִּמְהַהִיא שַׁעֲתָא אִתְמְנַע מִנֵּיהּ וְלָא הֲוָה בִּידֵיהּ לְעָלְמִין. וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. עַל הַהוּא חוֹבָא דִּמְחָא בְּהַהוּא מַטֶּה, מֵת וְלָא עָאל לְאַרְעָא קַדִּישָׁא וְאִתְמְנַע נְהוֹרָא דָא מִיִּשְׂרָאֵל. (שמואל ב כ״ג:י״ט) מִן הַשְּׁלשִׁים (ק”ה ב) הֲכִי נִכְבָּד, אִלֵּין שְׁלשִׁים שָׁנָה עִלָּאִין דְּאִיהוּ נָטִיל מִנְהוֹן וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטִיל וְאִתְקָרֵב.
10. Immediately, “he went down to him with a staff” (II Samuel 23:21), (which is) harsh Judgment, “and plucked the spear out of the hand of the Egyptian” (Ibid.). From that moment onward, he lost the rod and could never regain it. “And slew him with his own spear” (Ibid.) – because of the sin of smiting with the rod, he died and did not enter the Holy Land, thereby causing this light to be withheld from Yisrael.
וְאֶל הַשְּׁלשָׁה לֹא בָא, אִנּוּן הֲווּ אַתְיָאן לְגַבֵּיהּ וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן. וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא (דחושבנא) דִּלְהוֹן, (שמואל ב כ״ג:כ״ג) וַיְשִימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ
11. “He was renowned among the thirty” (Ibid. 23) refers to the thirty celestial years that he took from above and brought down below. And from them he took and became closer, “but he attained not to the first three” (Ibid.). They came over to him and offered themselves to him with a gracious heart,
Volume 1:7aא׳:ז׳ א
לְעָלְמִין. לֵית פִּירוּדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבִיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ.
1. but he did not go over to them. Even though he did not join them and was not included in the count, “David set him over his guard” (Ibid.) because he was never separated from the tablet of his heart, because they are inseparable. David gave his heart to him, but he did not (d0 the same) to David. Because by the hymns and praises together with the kindness that the moon shows for the sun, she draws him (the sun) to reside with her. This is what the verse, “And David set him over his guard,” means.

2. Rabbi Elazar and Rabbi Abba fell down (on their faces) in front of him. And as they fell, he disappeared. Then they rose and looked all around but could not see him. So they sat down, began to weep, and could not speak to each other. After a while, Rabbi Abba said, This must be related to what we have learned. When righteous people go on a journey and occupy themselves in the study of the Torah, they are visited by righteous souls from that other world. So this surely must (be why) Rav Hamnuna Saba came to us from that world – to reveal these teachings to us. And before we were able to recognize who he was, he went off and disappeared.They stood up and tried to lead their donkeys on, but the donkeys did not move. They tried to lead them on, but still they did not move. Fear struck them both, and they left the donkeys in their place. And even now, that site is called the “place of the donkeys.”
פָּתַח רִבִּי אֶלְעָזָר (ל”א ב’, מ”ו א’, י”ח א) וְאָמַר (תהילים ל״א:כ׳) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וְגו’ כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזָמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנִי נְשָׁא לְאִנּוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְּתִיב אֶלָא רַב טוּבְךָ. וּמָאן אִיהוּ (תהילים קמ״ה:ז׳) זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חַי עָלְמִין דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ (ישעיהו ס״ג:ז׳) וְרַב טוּב לְבֵית יִשְׂרָאֵל וְגו’.
3. Rabbi Elazar said, “O, how great is Your goodness, which You have laid up for those who fear You” (Ps. 31:20). How great is the heavenly abundance that the Holy One, blessed be He, shall bestow on human beings; to those sin-fearing, divine, and righteous men who learn the Torah as they arrive at the World to Come. It is not only written, “Your goodness,” but also “how great is Your goodness.” And who is He? “The memory of Your goodness” (Ps. 145:7), which is the pleasure of life that is drawn from the World to Come down to the life of the Worlds. This is”the memory of your goodness,” which is certainly “the great goodness toward the house of Yisrael” (Isaiah 63:7).
תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ”ה, כְּמָה דְּאִתְמָר. רַב דָּא אִילָנָא רַ”ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב וְאָעִיל לֵיהּ בְּרוּם רְקִיעִין. טוּבְ”ךָ דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ בְּגִין דְּגָנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא.
4. Further “How (Heb. מָה) great is Your goodness”. In these words, the secret of Wisdom is engraved. It is the place where all the secrets are included, the word how (מָה) (means) according to what we have learned. “Great” refers to a great and strong tree (Zeir Anpin). Because there is another tree, which is smaller than this one (Malchut), this one is referred to as great and rises up to the highest of the heavens. “Your Goodness” is the light that was created on the first day; “which You have laid up for those who fear You.” He hid it for the righteous in the World to Come.
פָּעַלְתָּ דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב, (שמות ט״ו:י״ז) מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְיָ, וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ. (בראשית מו ע”ב) נֶגֶד בְּנֵי אָדָם דָּא גַּן עֵדֶן דִּלְתַתָּא לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא גַּן עֵדֶן דִּלְעֵילָא. וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׁרָאן (ושריין) לְתַתָּא. וּלְזִמְנִין אִתְחֲזוּן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דְּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוּצִינָא עִלָּאָה וְלָא זָכִינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר.
5. which You have performed” (Ps. 31:20), alludes to the upper Garden of Eden, as it is written, “In the place, Hashem, which You have made for Yourself to dwell in” (Ex. 15:17). This is what the words “which You have performed for those who trust in You” signify. “In the sight of the sons of men” (Ps. 31:20). This is the lower Garden of Eden, where all the righteous stand in the spirit, which is clothed in a precious garment, in the same way and form that they appeared in this world. Thus, the phrase “in the sight of the sons of men” means in the same form as human beings that live in this world. And they stand there and then rise up in the air, ascending to the celestial Academy in the upper Garden of Eden. They float around and bathe in the dew of the rivers of pure balsam. Then they come down and dwell below. And sometimes (these righteous souls) appear “in the sight of the sons of man” to perform miracles for them, just as the angels of above do. And this is exactly like the Light of the supernal shining light that we have just seen. But we did not have the merit of seeing deeper into the secrets of Wisdom and attaining greater knowledge.
פָּתַח רִבִּי אַבָּא וְאָמַר (שופטים י״ג:כ״ב) וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלהִים רָאִינוּ, אַף עַל גַּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אָמַר הוֹאִיל וּכְתִיב, (שמות ל״ג:כ׳) כִּי לא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן וּבְגִין כָּךְ מוֹת נָמוּת. וְאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דְּהֲוָה אָזִיל בַּהֲדָן וְנִתְקַיֵּים (ואתקיימנא) בְּעָלְמָא. דְּהָא קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרֵיהּ לְגַבָּן לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא.
6. Rabbi Abba opened the discussion, saying: “And Manoach said to his wife, We shall surely die, because we have seen Elohim” (Judges 13:22). Even though Manoach was not aware of his actions, he still said, it is written, “For man shall not see Me and live” (Ex. 33:20). We have certainly seen Him, and therefore we shall certainly die. Yet, we who have seen and have had the privilege of seeing that light that accompanied us shall stay alive, because the Holy One, blessed be He, sent him to us, to teach us the secrets of the Wisdom that he chose to reveal . How happy is our lot!
אֲזְלוּ, מְטוּ לְחַד טוּרָא וְהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוּ עַנְפִין דְּאִילָנָא דְטוּרָא לְאֲקָשָׁא דָּא בְדָא וְאָמְרֵי שִׁירָתָא. עַד דַּהֲווּ אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דְּהֲוָה אָמַר בְּנֵי אֱלָהִין קַדִּישִׁין אִנּוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִנּוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאִימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי. אַדְּהָכִי נָפִיק קָלָא כְּמִלְקַדְּמִין וְאָמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאִים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׁוּ.
7. They went along and reached a mountain just as the sun was about to set. The branches of the trees on the mountain started to rustle and sing. While they were still walking they heard a strong voice calling out, Holy sons of Elohim, you who are scattered among those who live in this world, those shining lights who are the Yeshivah scholars, gather around and come to your places so that you may enjoy yourselves with your Master in the study of the Torah. They were frightened and (stayed) standing in their places. Then they sat down. In the meantime, a voice came forth again, and said, O, mighty rocks, exalted hammers, here comes the Master of colors, embroidered with paintings, standing upon a pillar. Enter and be assembled.
בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקִּיף וְהֲווּ אָמְרֵי (תהילים כ״ט:ה׳) קוֹל יְיָ שׁוֹבֵר אֲרָזִים. נָפְלוּ עַל אַנְפַּיְהוּ רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא וּדְחִילוּ סַגְיָא נָפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וְאֲזְלוּ וְלָא שְׁמָעוּ מִידִי. נָפְקוּ מִן טוּרָא וְאָזְלוּ.
8. At this moment, they heard the great and mighty voice of the tree branches, which were saying, “The voice of Hashem breaks the cedars” (Ps. 29:5). Both Rabbi Elazar and Rabbi Abba fell down on their faces, and a great fear overcame them. They rose hastily and went away, after which they ceased to hear anything. They left the mountain and kept on going.
כַּד מָטוּ לְבֵי רִבִּי יוֹסֵי בְּרִבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוּ לְרִבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן. חָדוּ
9. As they reached the house of Rabbi Yosi, the son of Rabbi Shimon, the son of Lakonya, they met Rabbi Shimon bar Yochai.
Volume 1:7bא׳:ז׳ ב
חָדֵי (חדא), רִבִּי שִׁמְעוֹן אָמַר לוֹן וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דְּאֲנָא דָמִיכְנָא הַשְׁתָּא וְחָמֵינָא לְכוּ וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדֵּר לְכוּ תְּרֵין עִטְרִין עַל יְדָא דְּחַד סָבָא לְאַעַטְּרָא לְכוּ. וַדַּאי בְּאָרְחָא דָא קוּדְשָׁא בְּרִיךְ הוּא הֲוָה. תּוּ דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אָמַר רִבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן דְּחָכָם עָדִיף מִנָּבִיא.
1. They were glad and he was glad and said to them, you have certainly journeyed through a path of heavenly miracles and wonders. Because as I was sleeping, I saw you together with Benayahu the son of Yehoyada, who sent to you in the hands of an old man two crowns with which to adorn yourselves. So certainly, the Holy One, blessed be He, was on this path. Furthermore, I see that your faces have changed. Rabbi Yosi said, You have said well, that a sage is preferable to a prophet.
אֲתָא רִבִּי אֶלְעָזָר וְשַׁוִּי רֵישֵׁי בֵּין בִּרְכּוֹי דְּאֲבוֹי וְסָח (ליה) עוֹבָדָא. דָּחִיל רִבִּי שִׁמְעוֹן וּבְכָה אָמַר (חבקוק ג׳:ב׳) יְיָ שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אָמַר (אמרו) בְּשַׁעֲתָא דְּחֲמָא מִיתָתֵיהּ וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב, (מלכים ב ד׳:י״ז) לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ (ברה) דְּשׁוּנַמִּית הֲוָה. וּתְרֵין (בשלח מ”ה ע”א) חִבּוּקִין הֲווּ, חַד דְּאִימֵיהּ וְחַד דֶּאֱלִישָׁע. דִּכְתִיב, (מלכים ב ד׳:ל״ד) וַיָּשֶׂם פִּיו עַל פִּיו.
2. Rabbi Elazar came and bowed before Rabbi Shimon and told him the story. Rabbi Shimon felt fear coming over him and wept. Then he said, “Hashem, I have heard a report of You, and I am afraid” (Habakuk 3:2). Habakuk had said this phrase when he saw his death and his resurrection by Elisha approaching. Why was he called Habakuk? Because, as it is written, “About this time in the coming year you shall embrace (Heb. חוֹבֶקֶת) a son” (II Kings 4:16). So Habakkuk was the son of the Shunammite. And there were two embraces: one from his mother and one from Elisha, as it is written, “and he put his mouth upon his mouth” (Ibid. 34).
אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשִׁבְעִין וּתְרֵין שְׁמָהָן אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמִיתָא כַּד מִית פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ אַגְלִיף בֵּיהּ כָּל אִנּוּן (בשלח נ”א ע”ב) אַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שִׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפָן אִנּוּן מָאתָן וְשִׁיתְּסַר אַתְוָון. וְכֻלְהוּ אַתְוָון אַגְלִיף בְּרוּחֵיהּ (נ”א בדיבורא) אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשִׁבְעִין וּתְרֵין שְׁמָהָן. וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָא דְּאַשְׁלִים לְכָל סִטְרִין. אַשְׁלִים לַחֲבוּקִין כִּדְאִתְּמַר. וְאַשְׁלִים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר (פקודי רמ”ו ע”ב) אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ. וְעַל דָּא אִקְרֵי חֲבַקוּק.
3. I have found in the book of King Solomon that the engraved Name that consists of 72 names was engraved on (Habakuk by Elisha; each word had three letters).Because the letters of the alphabet that his father engraved on him from the beginning flew away as he died. And now, when Elisha embraced him, he engraved on him all these letters of the 72 names. Therefore the engraved letters of the 72 names, comprise a total of 216 letters. (72 x 3). And all of these letters that form the 72 names were engraved by Elisha in the spirit of Habakuk to bring him back to life. And he called him Habakkuk, a name that completes all the sides, because it completes two embraces, as mentioned previously. It also completes the secret of the 216 letters of the Holy Name. (Habakuk = 216 in Gematria) By 72 names he revived him and brought his spirit back. And by 216 letters, he revived his body and bodily functions. This is why he is called Habakkuk.

4. And he said, “Hashem, I have heard a report of You, and I am afraid.” I have heard a report of what I went through and have therefore had a taste of what that the other world is like, and “I am afraid.” (This refers to the time between his death and resurrection by Elisha). He started to ask for mercy on his soul by saying, “Hashem, revive Your work” in making me; “in the midst of the years” (Habakuk 3:2), let his life be “revive” his life. And whoever is connected to those primordial years has life connected to him. The phrase, “in the midst of the years make known,” means to bestow life upon that grade that has no life at all of its own, (Malchut of Malchut).
בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר אוּף אֲנָא מִמַּה דְּשָׁמַעְנָא דָּחִילְנָא לְקוּדְשָׁא בְּרִיךְ הוּא. זָקִיף יְדוֹי עַל רֵישֵׁיהּ וְאָמַר וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא זְכִיתוּן אַתּוּן לְמֶחמֵי אַפִּין בְּאַפִּין וְלָא זָכִינָא בֵּיהּ. נָפַל עַל אַנְפּוֹי וְחֲמָא לֵיהּ מְעַקֵּר טוּרִין מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי בְּהַהוּא עָלְמָא תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא הֲוָה קָרֵי לְרִבִּי אֶלְעָזָר בְּרֵיהּ וּלְרִבִּי אַבָּא (ט’ א) פְּנִי”אֵל כְּמָא דְאַתְּ אָמֵר, (בראשית ל״ב:ל״א) כִּי רָאִיתִי אֱלהִים פָּנִים אֶל פָּנִים.
5. Rabbi Shimon wept as he said: Even I have feared the Holy One, blessed be He, from what I have heard. He raised his hands to his head and said, You had the privilege of seeing Rav Hamnuna Saba, the shining light of the Torah, face to face, while I have not. He then fell face downward and saw him uprooting mountains and lighting candles in the temple of King Messiah. He said to him, Rabbi in that world you shall both be neighbors of the heads of the Yeshivot (Academies), before the Holy One, blessed be He. From that day, he called Rabbi Elazar his son, and Rabbi Abba פְּנִי”אֵל. As it is written: “For I have seen Elohim face to face (Heb. פָּנִים)” (Gen. 32:31).

6. בְּרֵאשִׁית. Rabbi Chiya opened the discussion with the verse, “The fear of Hashem is the beginning of wisdom; good understanding have all they who do His commandments; His praise endures forever” (Ps. 111:10). Of the phrase, “the beginning of wisdom,” this verse have read ‘the fear of Hashem is the end of wisdom,’ because the fear of Hashem (is the secret of Malchut), which is at the end of Chochmah! She (Malchut) is the beginning or the first stage that opens the entrance to the level of the supernal Chochmah (Wisdom). So it is written, “Open to me the gates of righteousness” (Ibid. 118:19), “this is the gate to Hashem” (Ibid. 20). Assuredly, if he does not enter this gate, he shall never reach the Supernal King, because He is exalted, hidden, and concealed, and has made gates for Himself, one behind the other. At the end of all those gates, He set up a gate with many locks, many openings, and many chambers one on top of the other. He said, “Whoever wants to reach Me must first pass through this gate. Whoever enters this gate, may enter!” The same applies here, as the first gate to Supernal Wisdom is the “Fear of Hashem,” (Malchut). This is why it is called ‘The beginning’.
ב, תְּרֵין אִנּוּן דְּמִתְחַבְּרִין כְּחֲדָא, וְאִנּוּן תְּרֵין נְקוּדִין, חַד גְּנִיזָא וּטְמִירָא וְחַד קַיָּימָא בְּאִתְגַּלְּיָא. וּבְגִין דְּלֵית לְהוּ פִּירוּדָא אִקְרוּן רִאשִׁית. חַד וְלָא תְּרֵין. מָאן דְּנָטִיל הַאי נָטִיל הַאי. וְכֹלָא חָד דְּהָא הוּא (שמיה) וּשְׁמֵיהּ חַד דִּכְתִיב, (תהילים פ״ג:י״ט) וְיֵדְעוּ כִּי אַתָּה שִׁמְךָ יְיָ לְבַדֶּךָ. אַמַּאי אִקְרֵי יִרְאַת ה’, בְּגִין דְּאִיהוּ אִילָנָא דְּטוֹב וְרָע, זָכֵי בַּר נָשׁ הָא טוֹב וְאִי לָא זָכֵי הָא (הוא) רָע.
7. The letter Bet (indicates) two points that are joined together (in Malchut). And of these two Points, one is concealed and treasured, while the other is revealed and out in the open. But because they are not separated, they are called ‘The Beginning (Heb. רִאשִׁית)’, one and not two. Whoever takes one, takes the other as well, and all is one; because “He and His Name are One,” as it is written, “that men may know that You alone, whose name is Hashem” (Ps. 83:19). Why is (Malchut) called “the fear of Hashem?” Because it is the Tree of Good and Evil, If a person is deserving, then it is good; but if he is not deserving, then it is bad.
Volume 1:8aא׳:ח׳ א
וְעַל דָּא שָׁרֵי בְּהַאי אֲתַר יִרְאָה. וְדָא תַּרְעָא לְעָאלָא לְכָל טוּבָא דְעָלְמָא. שֵׂכֶל טוֹב אִלֵּין תְּרֵין תַּרְעִין דְּאִנּוּן כְּחֲדָא.
Why is Malchut called “fear of the Creator?” It is because Malchut is the Tree of Good and Evil: If man merits, it is good, but if he does not, it is evil. This is why fear dwells in that place. And this gate leads to all the goodness that exists in the world. ALL THE GOODNESS signifies two gates, two points that are as one.

Rabbi Yosi said that ALL THE GOODNESS refers to the Tree of Life, for it is entirely good and completely without evil. And because it is without evil, it is entirely good, without evil. To all those who act, it is the faithful mercy of David that upholds the Torah. Those who keep the Torah seemingly create it themselves. All those who study the Torah – there is no action in them as they study, but those who keep the Torah – in them there is action. And the world exists by this force, eternal are the wisdom and the Torah, and the throne stands just as it should stand.

Rabbi Shimon was sitting and studying the Torah on the night when the Bride, Malchut, unites with her husband, Zeir Anpin. And all the friends present in the bridal chamber on that night, the eve of the holiday of Shavuot, must stand together with the bridegroom under the Huppah, and be with him this whole night, and rejoice with him in the corrections of the Bride, i.e., study the Torah, then Prophets, then Holy Scriptures, and finally the wisdom, for these corrections are the Bride’s adornments. And the Bride receives corrections, adorns herself with them, and rejoices with them all of that night. And on the next day, on the holiday of Shavuot, she only comes to the Huppah together with them. And her friends, who studied the Torah all night long, are called the sons of the Huppah. And as she approaches the Huppah, the Creator asks about them, blesses and adorns them with the Bride’s adornments. Happy are those who merit this!

This is why Rabbi Shimon and all of his friends stayed up that night, and each of them renewed the Torah again and again. Rabbi Shimon was joyous, and so were his friends. Rabbi Shimon said to them: “My sons, how blessed is your lot, for it is you who shall accompany the Bride tomorrow to the Huppah, for all those who correct Her and rejoice in Her this night shall have their names recorded in the Book of Remembrance. And the Creator shall bless them with seventy blessings and adornments of crowns of the Upper World.”

Rabbi Shimon opened and said, (Ps. 19:2) “The Heavens declare the Creator’s greatness. I have already explained this, but when the bride awakens to enter the Huppah on the following day, with all the friends who rejoiced with her through that night, she rejoices with them, corrects herself and shines with her adornments.” And on the following day, a multitude of masses, hosts, and legions join her. And she, together with all these masses, hosts and legions, awaits all those who corrected her by studying the Torah on that night. This is so because Zeir Anpin unites with Malchut, and she sees her husband, and it is said: “The Heavens declare the Creator’s greatness.” “The Heavens” alludes to the Bridegroom (ZA), who enters the Huppah. “The Heavens declare,” i.e., shine, like the luminescence of a sapphire, upon the entire Malchut, from end to end.

The Creator’s glory = EL – is the bride, Malchut, called EL, as it is written: (Ps. 7:12) “ EL rages each day.” She is called EL on all the days of the year. And now, on the holiday of Shavuot, when she already entered the Huppah, she is called GREATNESS and she is called EL, greatest of the great, luminescent out of the luminescent, dominion over dominions. The hour when the Heaven (ZA) enters the Huppah and shines upon Malchut, all of her friends, who corrected her by studying the Torah, are known by their names, as it is said: “The Heavens declare the work of His hands.” “The work of His hands” refers to the members of this covenant, called “the work of His hands.” As you say: “Confirm for us the work of our hands,” which is the mark of the covenant, imprinted on man’s body.
רַב הַמְנוּנָא סָבָא אָמַר הָכִי (קהלת ה׳:ה׳) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, דְּלָא יָהִיב בַּר נָשׁ פּוּמֵיהּ לְמֵיתֵי לְהִרְהוּרָא בִּישָׁא, וִיהֵא גָרִים לְמֶחטֵי לְהַהִיא בְּשַׂר קֹדֶשׁ דְּחֲתִים בֵּיהּ בְּרִית קַדִּישָׁא. דְּאִילּוּ עָבִיד כֵּן מָשְׁכִין לֵיהּ לְגֵּיהִנֹּם. וְהַהוּא דִּמְמוּנֶה עַל גֵּיהִנֹּם דוּמ”ה שְׁמֵיהּ. וְכַמָּה רִבּוֹא דְּמַלְאֲכֵי חַבָּלָה בַּהֲדֵיהּ. וְקָאִים עַל פִּתְחָא דְּגֵיהִנֹּם, וְכָל אִנּוּן דְּנָטְרוּ בְּרִית קַדִּישָׁא בְּהַאי עָלְמָא, לֵית לֵיהּ רְשׁוּ לְמִקְרַב בְּהוּ.
Rabbi Hamnuna-Saba then said as follows: (Ecclesiastes 5:5) “Do not let your mouth cause your body to sin,” i.e., one must not allow his mouth to get close to evil and be the cause of sin for the sacred flesh, which bears the mark of the holy covenant with the Creator. If he does so, he shall be dragged to hell. And the ruler of hell, called Domeh, stands at the gates of hell with hundreds of thousands of angels, but he is forbidden to approach those who have kept the holy covenant in this world.
דָּוִד מַלְכָּא בְּשַׁעְתָּא דְּאִירַע לֵיהּ הַהוּא עוֹבָדָא דָּחִיל. בְּהַהִיא שַׁעֲתָא סָלִיק דוּמ”ה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר לֵיהּ מָארֵי דְּעָלְמָא
When this happened to King David, fear enveloped him. Right then, Domeh ascended before the Creator, and said: “Master of the world,
Volume 1:8bא׳:ח׳ ב
כְּתִיב בַּתּוֹרָה (ויקרא כ׳:י׳) וְאִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ. וּכְתִיב וְאֶל אֵשֶׁת עֲמִיתְךָ וְגו’. דָּוִד דְּקִלְקֵל בְּרִית בְּעֶרְוָה מַהוּ. אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא דָּוִד זַכָּאָה הוּא, וּבְרִית קַדִּישָׁא עַל תִּקּוּנֵיהּ קַיְימָא, דְּהָא גְּלֵי קָדָמַי דְּאִזְדַּמְּנַת לֵיהּ בַּת שֶׁבַע מִיּוֹמָא דְאִתְבְּרֵי עָלְמָא.
‘Master of the universe, in the Torah it says of “the man that commits adultery with another man’s wife…the adulterer and the adulteress shall surely be put to death”‘ (Lev. 20:10). Furthermore, it is written, “Moreover, you shall not lie carnally with your neighbor’s wife, to defile yourself with her” (Lev. 18:20). (So what is to become of) David, who has profaned his organ (of the holy covenant by committing a sexually immoral act)? The Holy One, blessed be He, said to him, “David is righteous! And the holy covenant remains intact, because it is known to Me that Bathsheba was assigned to him since the day the world was created.
אָמַר לֵיהּ אִי קַמָּךְ גָּלֵי קַמֵּיהּ לָא גָלֵי. אָמַר לֵיהּ וְתוּ בְּהֶתֵּירָא הֲוָה מַה דְּהֲוָה. דְּהָא כָּל אִנּוּן דְּעָאלוּ לִקְרָבָא לָא עָאל חַד מִנַּיְיהוּ עַד דְּאַפְטַר בְּגֵט לְאִנְתְּתֵיהּ. אָמַר לֵיהּ אִי הָכִי הֲוָה לֵיהּ לְאוֹרְכָא תְּלַת יַרְחֵי וְלָא אוֹרִיךְ. אָמַר לֵיהּ בְּמַאי אוֹקִים מִלָּה בְּאֲתַר דְּחַיְישִׁינָן דְּהִיא מְעוּבֶּרֶת, וְגָלֵי קֳדָמַי דְאוּרִיָּה לָא קָרִיב בָּהּ לְעָלְמִין דְּהָא שְׁמִי חָתִים בְּגַוֵּיהּ לְסַהֲדוּתָא. כְּתִיב אוּרִיָּה וּכְתִיב אוּרִיָּהוּ שְׁמִי חָתוּם בַּהֲדֵיהּ (בהדייהו) דְּלָא שִׁמֵּשׁ בָּהּ לְעָלְמִין. אָמַר לֵיהּ, מָארֵי דְעָלְמָא הָא מָה דְּאֲמָרִית אִי קַמָּךְ גָּלֵי דְלָא שְׁכִיב בַּהֲדָהּ אוּרִיָּה, קַמֵּיהּ מִי גָלֵי, הֲוָה לֵיהּ לְאוֹרְכָא לָהּ תְּלַת יַרְחֵי. וְתוּ אִי יָדַע דְּלָא שְׁכִיב בַּהֲדָהּ לְעָלְמִין אַמַּאי שָׁדַר לָהּ דָּוִד וּפְקֵיד עֲלֵיהּ לְשַׁמָּשָׁא בְּאִנְתְּתֵיהּ דִּכְתִיב, (שמואל ב י״א:ח׳) רֵד לְבֵיתְךָ וּרְחַץ רַגְלֶיךָ.
2. (Domeh) then said: If this is known to you, it is not known to him. He (Hashem) said to him, ‘Not only that, but all that happened was permitted and done lawfully. Because every man that went to war did not leave before he had given a bill of divorce to his wife!’ He (Domeh) said to Him, If this is so, he should then have waited for three months, which he did not! Hashem replied: When is this applied? Only in cases where we suspect that she might be pregnant! And it is known to Me for certain that Uriah never touched her. Because My name is sealed in him as a witness. For it is written ‘Uriah,’ אוּרִיָּה. And it can also be written Uriahu (אוּרִיָּהוּ), ‘to show that he is sealed by My Name that he never had intercourse with her.’ Dumah said to Him, Master of the universe, this is exactly what I have said! If it is known to You that Uriah never slept with her, it is not known to him. Therefore, he should have waited for three months. And furthermore, if he knew that he had never slept with her, then why did he send Uriah home and command him to have intercourse with his wife? Since it is written: “Go down to your house and wash your feet” (II Samuel 11:8).

3. He said to Dumah, ‘He certainly did not know. So he waited more than three months, as four months had passed.’ Because we have learned that on the twenty-fifth day of Nissan, David sent an announcement (to go to war). And they were with Yoav on the seventh day of Sivan, as they went and destroyed the land of the children of Amon. There they remained during the months of Sivan, Tammuz, Av, and Elul. And on the twenty-fourth day of Elul the event with Batsheva occurred. Then on Yom Kipur (the Day of Atonement) the Holy One, blessed be He, forgave him for that sin. And there are those who claim that on the seventh day of Adar the announcement was sent, and all arms were gathered on the fifteenth day of Iyar. So what happened with Batsheva occurred on the fifteenth day of Elul. While on Yom Kipur, he received the message “Hashem also has put away your sin; you shall not die” (II Samuel 12:13). What is the meaning of “you shall not die?” It means that he shall not die at the hand of Dumah.
אָמַר דּוּמָה מָארֵי דְעָלְמָא הָא מִלָּה חֲדָא אִית לִי גַּבֵּיהּ דְּאִיהוּ אַפְתַּח פּוּמֵיהּ וְאָמַר (שמואל ב י״ב:ה׳) חַי יְיָ כִּי בֶּן מָוְת הָאִישׁ הָעוֹשֶׂה זֹאת וְאִיהוּ דָּן לְנַפְשֵׁיהּ טְרוֹנְיָיא אִית לִי עֲלֵיהּ. אָמַר לֵיהּ, לֵית לָךְ רְשׁוּ דְּהָא אוֹדֵי לְגַבָּאי וְאָמַר חָטָאתִי לַה’ וְאַף עַל גַּב דְּלָא חָב. אֲבָל בַּמֶּה דְחָטָא בְּאוּרִיָּה עוֹנָשָׁא כְּתָבִית עֲלֵיהּ וְקִבֵּל. מִיָּד אַהֲדַר דּוּמָ”ה לְאַתְרֵיהּ בְּפַחֵי נֶפֶשׁ. וְעַל דָּא אָמַר דָּוִד (תהילים צ״ד:י״ז) לוּלֵי (צ”ד א’) יְיָ עֶזְרָתָה לִי כִּמְעַט שָׁכְנָה דּוּמָה נַפְשִׁי. לוּלֵי ה’ עֶזְרָתָה לִי דְּהֲוָה אַפּוֹטְרוֹפָּא דִילִי. כִּמְעַט שָׁכְנָה וְגו’. מַהוּ כִּמְעַט, כְּחוּטָא דַּקִּיק כְּשִׁיעוּרָא דְּאִית בֵּינִי וּבֵין סִטְרָא אָחֳרָא, כְּהַהוּא שִׁעוּרָא הֲוַת דְּלָא שָׁכְנָה דּוּמָה נַפְשִׁי.
4. Dumah said, Master of the universe, I have one thing against him! He opened his mouth and said, “as Hashem lives, the man that has done this deserves to die” (Ibid. 5). So he has condemned himself to death, and therefore I have the power over him. He said to Dumah, You have no permission, because he has already confessed in front of Me saying, ‘I have sinned against Hashem’ even though he did not sin. Although his sin against Uriah was (by killing him), I have written his punishment and he has accepted it! Immediately Dumah returned to his place, disappointed. Concerning this David said, “Unless Hashem had been my help, my soul had almost dwelt in silence (Heb. דּוּמָה)” (Ps. 94:17). “Unless Hashem had been my help” that had He not become David’s keeper and guarded him David’s “soul had almost dwelt with Dumah.” Why does he say “had almost?” Because only the smallest distance, as narrow as a thin thread separated him from the Other Side. So “almost dwelt with Dumah.” Was just the distance of a thin thread away.

5. Therefore, every person should be careful not to say what King David said, because he will not be able to say to Dumah, “it was an error” (Eccl. 5:5), as it was with David. Because in David’s case, the Holy One, blessed be He, defeated (Dumah) in the case. “Wherefore should Elohim be angry at your voice” (Ibid.) refers to the voice that said, “and destroy the work of your hands” (Ibid.). This is the sacred flesh, the holy covenant that he damaged, and because of which he is to be dragged down to Gehenom by the angel Dumah. And because of this, “the firmament proclaims His handiwork” (Ps. 19:2). These are the friends who have joined the Bride, (i.e. Malchut, by studying on Erev Shavuot), together with those who are the custodians of the sign of Her covenant. The firmament shows and registers each and every one of them. What is the firmament? It is where the sun, moon, stars and constellations are located, and it is the Book of Remembrance. It announces, registers, and inscribes them, so that they can be the residents of its own palace, and it can always fulfill their desires. “Day to day utters speech” (Ibid. 3) is an allusion to the sacred day that belongs to those supernal days of the King, that praise the friends. And they say to each other the same words that are written, “Day to day utters” that same “speech,” thereby praising Him. The words “and night to night” refer to the levels that govern the night. They praise one another with the knowledge that each (receives) from its friends. And by this state of harmony and perfection, they become their friends and beloved ones.
אֵין אוֹמֶר וְאֵין דְּבָרִים בִּשְׁאָר מִילִין דְּעָלְמָא. דְּלָא אִשְׁתַּמְעוּ קַמֵּי מַלְכָּא קַדִּישָׁא וְלָא בָּעֵי לְמִשְׁמַע לוֹן. אֲבָל הָנֵי מִילֵי בְּכָל הָאָרֶץ יָצָא קַוָם. עַבְדֵי
6. “There is no speech nor language” (Ibid. 4). (This is) the speech and language that belong to worldly matters that are not heard before the Holy King, and that he is not interested in hearing them. But the words, “Their line is gone out through all the earth” (Ibid. 5),
Volume 1:9aא׳:ט׳ א
מְשִׁיחָא אִנּוּן מִלִּין מְדוִֹרִי עִלָּאֵי וּמְדוֹרֵי תַּתָּאֵי (לעיל דף ה’ ב’), מֵאִלִּין אִתְעֲבִידוּ רְקִיעִין וּמֵאִלֵּין אֶרֶץ מֵהַהִיא תּוּשְׁבַּחְתָּא. וְאִי תֵימָא דְּאִנּוּן מִלִּין בְּאֲתַר חָד. מְשַׁטְּטָא בְּעָלְמָא בִּקְצֵה תֵבֵל מִלֵּיהֶם. וְכֵיוָן דְּאִתְעֲבִידָא (דאתאביד) רְקִיעִין מִנְהוֹן, מָאן שַׁרְיָא בְהוֹן. הָדַר וְאָמַר לַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם. הַהוּא שִׁמְשָׁא קַדִּישָׁא שָׁוֵי מְדוֹרֵיהּ וּמִשְׁכָּנֵיהּ בְּהוּ וְאִתְעַטַּר בְּהוּ.
1. that these words draw a line between the inhabitants of above and the inhabitants of below. From them, Firmaments are formed, and from them and from that praise, the earth is molded. And if you should say that these words wander around the world in one place, “and their words to the end of the world” (Ibid.). Because Firmaments are formed by them, who resides there? He repeated, “In them He set a tent for the sun” (Ibid.). That holy sun, (referring to Zeir Anpin), has made his habitation and above in them and crowned himself with them.
כֵּיוָן דְּשָׁרֵי בְּאִנּוּן רְקִיעִין וְאִתְעַטַּר בְּהוּ, כְּדֵין וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ. חָדֵי וְרָהִיט בְּאִנּוּן רְקִיעִין. נָפַק מִנַּיְיהוּ וְעָאל וְרָהִיט גּוֹ מִגְדְּלָא חָדָא אָחֳרָא בְּאֲתַר אָחֳרָא. מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ, וַדַּאי מֵעָלְמָא עִלָּאָה נָפִיק וְאַתְיָא (ואתא) דְּאִיהוּ (לעיל א’ ב) קְצֵה הַשָּׁמַיִם לְעֵילָא. וּתְקוּפָתוֹ (על קצותם), מָאן תְּקוּפָתוֹ, דָּא קְצֵה הַשָּׁמַיִם לְתַתָּא דְּאִיהִי תְּקוּפַת הַשָּׁנָה דְּאַסְחְרָא לְכָל סָיְיפִין. וְאִתְקַשְׁרַת מִן הַשָּׁמַיִם עַד רְקִיעָא דָּא. וְאֵין נִסְתָּר מֵחַמָּתוֹ דְּהַהִיא תְּקוּפָה דָא וּתְקוּפָה דְּשִׁמְשָׁא דְּאַסְחַר בְּכָל סִטְרָא.
2. Because (Zeir Anpin) resides among those Firmaments, and crowns himself with them, he “is as a bridegroom coming out of his chamber” (Ps. 19:6). He is happy and runs along these Firmaments. Then, he leaves them and enters into another tower at a different place; this tower comes “from the end of the heaven” (Ibid. 7). It certainly comes from the supernal world, which is the upper “end of the heaven”, “and his circuit:”what is his circuit? It is the “lower end of the heaven” (i.e. Malchut). This is the circuit of the year that revolves around all the “ends.” It is attached to the heavens and extends from there to this firmament. “And there is nothing hid from His heat” (Ibid.) means there is nothing hid from His heat, from that circuit, or from the circuit of the sun that revolves in all directions.

3. “And there is nothing hidden from His heat (or anger)” means that there is no one from all the supernal levels who can hide from Him; everything revolves and comes to Him – each and everything. Nothing can be hidden from Him. “From His heat”, He heats up and returns the instant they have reached full repentance. All this praise and all this glorification is the result of their study of the Torah, as it is written, “The Torah of Hashem is perfect” (Ibid. 8). Hashem is mentioned here six times; there are also six verses from “The heavens declare” until “The Torah of Hashem is perfect” (Ps. 19: 2-8). And based on the same secret it is written, “In the beginning (Heb. בְּרֵאשִׁית)” (Gen 1:1). The Hebrew word has six letters; and the phrase “Elohim created the heaven and the earth contains six words. The other verses (Ps. 19:8-11) are notable only for the six times that Hashem appears in them. However, the six verses (Ps. 19:2-8) are equated with the six letters (in בְּרֵאשִׁית), while the six Names are equated with the six words (the next six words in the verse).
עַד דְּהֲווּ יַתְבֵי עָאלוּ רִבִּי אֶלְעָזָר בְּרֵיהּ וְרִבִּי אַבָּא. אָמַר לוֹן וַדַּאי אַנְפֵּי שְׁכִינְתָּא אַתְיָין, וְעַל (ז ב) דָּא פְּנִי”אֵל קָרֵינָא לְכוּ, דְּהָא חֲמִיתּוּן אַנְפֵּי שְׁכִינְתָּא אַפִּין בְּאַפִּין. וְהַשְׁתָּא דְּקָא יְדַעְתּוּן וְגָלֵי לְכוּ קְרָא דְוּבְנָיָהוּ בֶּן יְהוֹיָדָע, וַדַּאי דְּמִלָּה דְּעַתִּיקָא קַדִּישָׁא אִיהוּ וּקְרָא דְּאֲבַּתְרֵיהּ. וְהַהוּא דְּסָתִים מִכֹּלָא אָמְרוּ.
4. As they were sitting, his son, Rabbi Elazar, and Rabbi Abba entered. He said to them, Certainly the face of the Shechinah has come, and this is why I have called you Peniel (פְּנִי”אֵל). You have seen the face of the Shechinah face to face. Now, because you received the knowledge that was revealed to you by the scripture about Benayahu the son of Jehoida, it is certainly a matter that belongs to Atika Kadisha and the following verse (I Chron 11:23). And the most concealed spoke it.
וְהַאי קְרָא אִיהוּ בְּאֲתַר אָחֳרָא כְּגַוְונָא דָא. פָּתַח וְאָמַר (דבריהימים א יא) וְהוּא הִכָּה אֶת הָאִישׁ הַמִּצְרִי אִישׁ מִדָּה חָמֵשׁ בָּאַמָּה, וְכֹלָא רָזָא חָדָא אִיהוּ, מֵהַאי (ס”א האי) מִצְרִי, הַהוּא דְּאִשְׁתְּמוֹדָע, (שמות י״א:ג׳) גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי וְגו’ רַב וְיַקִּירָא כְּמָה דְגָלֵי הַהוּא סָבָא.
5. This verse, in another place, in this way. He opened the discussion by saying, “And he slew an Egyptian man, a man of great stature, five cubits high” (I Chron 11:23), and all are related to the same secret. This Egyptian is that one who is known, “very great in the land of Egypt in the eyes of the servants” (Ex. 11:3), as he is great and honored. This is how the old man described him.

6. This scripture was studied in the Celestial Academy. “A man of great stature” (I Chron 11:23). All is one, as “a man of good appearance (II Sam. 23:21)” and “a man of good stature” are both the same, because they represent the Shabbat and the limits. As it is written, “And you shall measure from outside the city” (Num. 35:5), and, “You shall do no unrighteousness in judgment, in meteyard (Heb. מִּדָּה)” (Lev. 19:35). Therefore, this is a man of great stature (Heb. מִּדָּה) who stretches out from one end of the world to the other. And so was Adam. And if you say, But it is written, “five cubits?” (I Chron. 11:23), remember that these five cubits extended from one end of the world to the other! “And in the Egyptian’s hand was a spear, like a weaver’s beam” (Ibid.). It is, as the Scriptures say, “a weaver’s beam,” referring to the rod of Elohim, which was in his hand and upon which the Name pronounced in full was engraved by Betzalel and his Academy by the radiance of the letter combinations. And this is called “weaving,” as is written, “Them has He filled with wisdom of heart…of the craftsman and of the embroiderer…and of the weaver” (Ex. 35:35). And the engraved Name shone from within this rod in all directions by the illumination of the wise men that engraved the ineffable Name pronounced in full in forty-two ways. The rest of the passage from here onward is similar to what he has already explained. Happy is his lot! Be seated, my dear ones. Be seated and let us renew the preparations of the Bride for this night. Because whoever joins Her, on this night, shall be guarded above and below for all of the coming year and will complete his year in peace. This is described in the verse, “The angel of Hashem encamps round about them that fear Him, and He delivers them. O taste and see that Hashem is good” (Ps. 34:8-9).
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר בְּרֵאשִׁית בָּרָא אֱלהִים. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ. דְּכָל מַאן דְּאָמַר אִית אֱלָהָא אָחֳרָא אִשְׁתְּצֵי מֵעָלְמִין. כְּמָה דְּאִתְּמַר (ירמיה י) כִּדְנָה תֵמְרוּן לְהוֹם אֱלָהָא (אלהיא) דִי שְׁמַיָא וְאַרְקָא לָא עֲבַדוּ יֵאבַדוּ מֵאַרְעָא וּמִן תְּחוֹת שְׁמַיָּא אֵלֶּה. בְּגִין דְּלֵית אֱלָהָא אָחֳרָא בַּר קוּדְשָׁא בְרִיךְ הוּא בִּלְחוֹדוֹי.
7. Rabbi Shimon opened the discussion by saying, “In the beginning Elohim created” (Gen. 1:1). This verse has to be examined carefully, because whoever claims that there is another El shall be wiped from the world. As it is already written, “Thus shall you say to them: The Elohim who have not made the heavens and the earth, they shall perish from the earth and from under these heavens” (Jer. 10:11), because there is no other Creator besides the Holy One, blessed be He, alone!
וְהַאי

Volume 1:9bא׳:ט׳ ב

1. This verse is written in Aramaic, with the exception of the word “these,” which appears at the end of the verse. If you suggest that it is because the holy angels do not listen to the translated form and are not familiar with it, this verse should have been said in the holy language so that the holy angels would hear (in order) that they approve of it. This is certainly the reason why it is written in the translated form (Aramaic), as the holy angels do not listen to it. Thus they do not envy man nor do him evil. Because in this verse even the holy angels are included, as they are called Elohim as well, and are included in the term Elohim, yet they have not created the heavens and earth! “The earth (Aramic אַרְקָא),” when it should have used the word ‘ar’a (Eng. ‘land’). Because אַרְקָא is one of the seven lands down below. And in that place, the descendants of Cain live. After he had been banished from the face of the earth, he went down there and begot children. And there he became confused and lost all knowledge. And it is a double land that consists doubly of darkness and light.
וְאִית תַּמָּן תְּרֵין מְמַנָּן שַׁלִּיטִין דִּי שָׁלְטִין דָּא בַּחֲשׁוֹכָא וְדָא בִּנְהוֹרָא. וְתַמָּן קִטְרוּגָא דָּא בְדָא. וְשַׁעֲתָא דְּנָחִית לְתַמָּן קַיִן, אִשְׁתְּתָפוּ דָּא בְדָא וְאִשְׁתְּלִימוּ כְּחֲדָא. וְכֹלָּא חָזֵי דְּאִנּוּן תּוֹלְדוֹת דְּקַיִן. וְעַל דָּא אִנּוּן בִּתְרֵין רֵאשִׁין כִּתְרֵין חֵיוָון, בַּר דְּכַד הַהוּא נְהוֹרָא שָׁלִיט נָצַח דִּילֵיהּ וְנָצַח עַל אָחֳרָא. וְעַל דָּא אִתְכְּלִילוּ דִי בַּחֲשׁוֹכָא בִּנְהוֹרָא וְהֲווּ חַד. אִנּוּן תְּרֵין מְמַנָּן עַפְרִירָא וְקַסְטִימוֹן. וְדִיּוּקְנָא דִּלְהוֹן כִּדִיוּקְנָא דְּמַלְאָכִין קַדִּישִׁין בְּשִׁית גַּדְפִין. חַד דִּיוּקְנָא כְּתוֹרָ”א, וְחַד דִּיוּקְנָא כְּנִשְׁרָ”א. וְכַד מִתְחַבְּרָן אִתְעֲבִידוּ דִּיוּקְנָא דְּאָדָם.
2. And there are two ruling commissioners there, one that governs over the darkness and one over the light. And they are hostile to each another. When Cain went down there, they joined one another and made peace. And all realized that they were the descendants of Cain. Therefore, they have two heads, just like two snakes, except when the one who rules over the light overcomes his, namely the light, and overcomes the other, namely the commissioner of the darkness. Accordingly, those that belong to the darkness became included within the light; thus, they became as one. These two commissioners are Afrira and Kastimon, עַפְרִירָא וְקַסְטִימוֹן, and their images are like the images of the holy angels with six wings. One has the image of an ox, and the other the image of an eagle. And only when they become united do they assume the image of man.
כַּד אִנּוּן בְּחֲשׁוֹכָא מִתְהַפְּכִין לִדְּיוֹקְנָא דְנָחָשׁ בִּתְרֵין רֵאשִׁין וְאָזְלִין כְּחִוְיָא וְטָאסִין גּוֹ תְהוֹמָא וְאִסְתַּחְיָין בְּיַמָּא רַבָּא. כַּד מָטָאן לְשַׁלְשְׁלָאָה דְּעַזָּ”א וַעֲזָאֵ”ל מַרְגִּיזִין לוֹן וּמִתְעָרֵי לוֹן. וְאִנּוּן מְדַלְגִּין גּוֹ טוּרֵי חֲשׁוֹכָן וְחָשְׁבֵי דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמִתְבַּע לוֹן דִּינָא. וְאִלֵּין תְּרֵין מְמַנָּן שָׁאטִין בְּיַמָּא רַבָּא וּפָרְחִין מִתַּמָּן וְאָזְלִין בְּלֵילְיָא לְגַבֵּי (י”ט ב’, נ”ה ב) נַעֲמָה אִמְהוֹן דְּשֵׁדִין דְּטָעוֹ אֲבַתְרָהָא דָּחֲלִין קַדְמָאִין וְחָשְׁבִין לְמִקְרַב לְגַבָּהּ. וְאִיהִי דְּלִיגַת שִׁתִּין אַלְפִין פַּרְסִין וְאִתְעֲבִידַת בְּכַמָּה צִיּוּרִין לְגַבֵּי בְּנֵי נְשָׁא בְּגִין דְּיִטְעוּן בְּנֵי נְשָׁא אֲבַתְרָהּ.
3. When they are enveloped with darkness, they change their forms into that of snake with two heads and move like a snake. They fly around in the abyss and bathe in the Great Sea. And when they reach the chains of עַזָּ”א וַעֲזָאֵ”ל, they irritate and arouse them. Then they leap into the mountains of darkness, thinking that the Holy One, blessed be He, wishes to call upon them for judgment. And these two commissioners swim in the Great Sea and fly off from there. They then go at night to נַעֲמָה, the mother of the demons, by whom the first sons of Elohim were misled (Gen. 6:2). Although they wish to go near her, she leaps away 6,000 parasangs. Then she turns, changing into many different shapes in the eyes of human beings, so that they may be led astray after her.
וְאִלֵּין תְּרֵין מְמַנָּן פַּרְחִין וּמְשַׁטְּטָן בְּכָל עָלְמָא וְאַהַדְּרָן לְאַתְרַיְיהוּ. וְאִנּוּן מִתְעָרִין לְאִנּוּן בְּנֵי בְּנוֹי דְּקַיִּן בְּרוּחָא דְיִצְרִין בִּישִׁין לְמֶעְבַּד תּוֹלָדוֹת. שְׁמַיָּא דְּשָׁלְטִין תַּמָּן לָאו כְּהָנִי. וְלָא אוֹלִידַת אַרְעָא בְּחֵילָא דִלְהוֹן זְרוֹעָא (שלח קע”ב א) וְחַצְדָא כְּהָנֵי. וְלָא אֲהַדְּרָן אֶלָּא בְּכַמָּה שְׁנִין וְזִמְנִין. וְאִנּוּן אֱלָהָא (אלהיא) דִי שְׁמַיָא וְאַרְקָא לָא עֲבַדוּ. יֵאבַדוּ מֵאַרְעָא עִילָּאָה דְתֵבֵל, דְּלָא יִשְׁלְטוּן בָּהּ וְלָא יְשָׁטְטוּן בָּהּ וְלָא יְהוֹן גָּרְמִין לִבְנִי נָשָׁא לְאִסְתָּאֳבָא מִמִקְרֵה לֵילְיָא. וְעַל דָּא יֵאבַדוּ מֵאַרְעָא וּמִן תְּחוֹת שְׁמַיָא דְּאִתְעֲבִידוּ (לעיל דף ג’ א) בִּשְׁמָא דְּאֵלֶּה כְּמָה (ב א) דְּאִתְּמָר. וְעַל דָּא הַאי קְרָא תַּרְגּוּם דְּלָא יַחְשְׁבוּן מַלְאֲכֵי עִלָּאֵי דְּעֲלַיְיהוּ אָמְרִין, וְלָא יְקַטְרְגוּ לָן. וְעַל דָּא רָזָא דְּאֵלֶּה כְּמָה דְּאִתְּמָר אִיהוּ מִלָּה קַדִּישָׁא דְּלָא אִתְחַלַּף בַּתַּרְגּוּם.
4. And these two commissioners fly off and wander around the entire world. Then they return to their places. And they arouse the descendants of Cain, with a spirit of evil inclinations, to beget children. The heavens that govern there are not like ours, and the land bears neither seed nor fruit by their labor. And the seeds will not grow again until many years and seasons have passed. And these are called, “The Elohim who have not made the heavens and the earth, they shall perish from the earth” referring to the upper earth, which is תֵבֵל (Eng. ‘world’), so that they may not rule over it and not wander about in it, nor cause human beings to be defiled by nocturnal emission. Therefore, “they shall perish from the earth and from under these heavens” that were created by the name “these,”, אֵלֶּה, as we have already learned. Thus, this verse is written in the translated (Aramaic) form in order not to let the supernal angels think that it is said about them – so that they will not be hostile to us. Therefore, the secret of the word “these (Heb. אֵלֶּה) is as we have already stated. It is a holy word that is not to be translated into Aramaic.
אָמַר לֵיהּ רִבִּי אֶלְעָזָר, הַאי קְרָא דִּכְתִיב, (ירמיהו י׳:ז׳) מִי (שמות צ”ה ע”ב) לא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה, מַאי שְׁבָחָא אִיהוּ. אָמַר לֵיהּ אֶלְעָזָר בְּרִי, הַאי קְרָא בְּכַמָּה דוּכְתֵּי אִתְּמָר, אֲבָל וַדַּאי לָאו אִיהוּ (נ”א הכי) דִּכְתִיב, (ירמיהו י׳:ז׳) כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם דְּהָא אֲתָא לְמִפְתַּח פּוּמָא דְחַיָּיבִין דְּחָשְׁבִין דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְדַע הִרְהוּרִין וּמַחְשָׁבִין דִּילְהוֹן. וּבְגִין כָּךְ אִית לְאוֹדָעָא שְׁטוּתָא דִלְהוֹן. דְּזִמְנָא חָדָא אֲתָא פִּילוֹסוֹפָא חָדָא דְּאוּמוֹת הָעוֹלָם לְגַבָּאי, אָמַר לִי אַתּוּן אָמְרִין דֶּאֱלָהֲכוֹן שַׁלִּיט בְּכָל רוּמֵי שְׁמַיָא. כֻּלְהוּן חַיָּילִין וּמַשִּׁרְיָין לָא אִדַּבְּקָן וְלָא יָדְעֵי אֲתַר דִּילֵיהּ. הַאי קְרָא לָא אַסְגֵּי יְקָרֵיהּ כָּל כָּךְ. דִּכְתִיב כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ. מַאי שִׁיקּוּלָא דָא לִבְנֵי נָשָׁא דִּי לֵית
5. Rabbi Elazar said to him, There is a verse that reads, “Who would not fear You, O King of the nations? For to You it is fitting” (Jer. 10:7). What sort of praise is this? He (Rashb”i) answered him: Elazar my son, this verse has been said in many places. And certainly it is not so; because it is written, “For among all the wise men of the nations, and in all their kingdoms, there is none like You” (Ibid.). And this is written as an excuse for the sinners, who think that the Holy One, blessed be He, is not aware of their plans and their thoughts. And because of this, their folly should be announced in the open. Because once a philosopher of the nation approached me, and said, You claim that your Elohim governs the entire heights of the heavens, and all the heavenly hosts and legions are not able to approach Him, nor do they know His place. But here, this verse does not add a lot to His honor. As it is written, “as among all the wise men of the nations…there is none like You.” What kind of a comparison is this, to be compared with human beings
Volume 1:10aא׳:י׳ א
לוֹן קִיּוּמָא.
1. who do not have eternal existence?
וְתוּ דְּאַתּוּן אָמְרִין (דברים לה) וְלא קָם נָבִיא עוֹד בְּיִשְׂרָאֵל כְּמשֶׁה, בְּיִשְׂרָאֵל לֹא קָם אֲבָל בְּאוּמוֹת הָעוֹלָם קָם. אוּף הָכִי אֲנָא אֵימָא בְּכָל חַכְמֵי הַגּוֹיִם אֵין כָּמוֹהוּ, אֲבָל בְּחַכְמֵי יִשְׂרָאֵל אִית. אִי הָכִי אֱלָהָא דְאִית בְּחַכְמֵי יִשְׂרָאֵל כְּוָותֵיהּ לָאו אִיהוּ עִלָּאָה שַׁלִּיטָא. אִסְתַּכַּל בַּקְּרָא וְתִשְׁכַּח דְּדַיִּיקְנָא כְּדְקָא יְאוּת. אֲמִינָא לֵיהּ וַדַּאי שַׁפִּיר קָא אֲמַרְתְּ.
2. And furthermore, since you commented “And there arose not a prophet since in Yisrael like Moses” (Deut. 34:10), that only in Yisrael has there not arisen, but among the other nations of the world, one like him has indeed risen. So I claim the same, that among all the wise men of the nations…there is none like to Him! But among the wise men of Yisrael there is! And therefore, Elohim who has an equal among the wise men of Yisrael is not an all-powerful Elohim. Look closely into the verse, and you shall see that I am precisely correct! I said to him, what you have said is definitely correct,
מָאן מְחַיֶּה מֵתִים אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, אֲתָא אֵלִיָּהוּ וְאֱלִישָׁע וְאַחֲיוּ מֵתַיָיא. מָאן מוֹרִיד גְּשָׁמִים אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי אֲתָא אֵלִיָּהוּ וּמְנַע לוֹן וּנְחִית לוֹן בִּצְלוֹתֵיהּ. מָאן עֲבַד שְׁמַיָּא וְאַרְעָא אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, אֲתָא אַבְרָהָם אִתְקַיָימוּ בְּקִיּוּמוֹהִי בְּגִינֵיהּ. מָאן מַנְהִיג שִׁמְשָׁא אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא, אֲתָא יְהוֹשֻׁעַ וְשָׁכִיךְ לֵיהּ וּפַקִּיד לֵיהּ דְּיֵקוּם עַל קִיּוּמֵיהּ וְאִשְׁתְּכַך וּכְתִיב, (יהושע י) וַיִּדּוֹם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד. קוּדְשָׁא בְּרִיךְ הוּא גּוֹזֵר גְּזַר דִּין אוּף הָכִי משֶׁה גָּזִיר גְּזַר דִּין וְאִתְקַיָּימוּ. וְתוּ דְּקוּדְשָׁא בְּרִיךְ הוּא גּוֹזֵר גִּזְרִין וְצַדִּיקַיָּא דְּיִשְׂרָאֵל מְבַטְּלִין לוֹ דִּכְתִיב, (שמואל ב כג) צַדִּיק מוֹשֵׁל יִרְאַת אֱלהִים. וְתוּ דְּאִיהוּ פַּקִּיד לוֹן לְמְהַךְ בְּאוֹרְחוֹי מַמָּשׁ לְאִתְדְּמָא לֵיהּ בְּכֹלָּא. אֲזַל הַהוּא פִּילוֹסוֹפָא וְאִתְגָיָּיר בִּכְפַר שְׁחָלַיִם וְקָרוּן לֵיהּ יוֹסֵי קְטִינָאָה. וְאוֹלִיף אוֹרַיְיתָא סַגְיָא. וְאִיהוּ בֵּין חַכִּימִין וְזַכָּאִין דְּהַהוּא אֲתַר.
3. because who raises the dead and brings them back to life? It is the Holy One, blessed be He, alone! Yet Elijah and Elisha came and raised the dead back to life. Who causes rain to fall? It is the Holy One, blessed be He, alone! Yet Elijah came and prevented rain, then caused it to fall through his prayer. Who made the heavens and the earth? It was the Holy One, blessed be He, alone! Yet Abraham came and the heavens and the earth were properly established because of him. Who governs the sun? It is the Holy One, blessed be He, alone! Yet Joshua came and silenced it, commanding it to stand still in its place – and it stood still in silence. As it is written, “And the sun stood still and the moon stayed” (Joshua 10:13). The Holy One, blessed be He, issues decrees, yet Moses as well issued a decree, and it was fulfilled. Furthermore, the Holy One, blessed be He, issues decrees, while the righteous of Yisrael cancel them. As it is written: “just, ruling (in) the fear of Elohim” (II Sam. 23:3). Even more so, He has commanded them to walk along (literally) ‘in His steps’ and to be like Him in every way! The philosopher then went to Kfar Shachalayim and became a proselyte. And they called him Yosi the young. He studied much and joined the wise and pious men of that place.
הַשְׁתָּא אִית לְאִסְתַּכְּלָא בַּקְּרָא וְהָא כְּתִיב, (ישעיה מ) כָּל הַגּוֹיִם כְּאַיִן נֶגְדוֹ. מַאי רִבּוּיָא הָכָא. אֶלָּא מִי לא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם וְכִי מֶלֶךְ הַגּוֹיִם אִיהוּ וְלָאו מֶלֶךְ יִשְׂרָאֵל. אֶלָּא בְּכָל אֲתַר קוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאִשְׁתַּבָּחָא בְּיִשְׂרָאֵל, וְלָא אִתְקְרֵי אֶלָא עַל יִשְׂרָאֵל בִּלְחוֹדוֹי. דִּכְתִיב, (שמות ה) אֱלֹהֵי יִשְׂרָאֵל אֱלֹהֵי הָעִבְרִים, וּכְתִיב, (ישעיה מד) כֹּה אָמַר יְיָ מֶלֶךְ יִשְׂרָאֵל. מֶלֶךְ יִשְׂרָאֵל וַדַּאי. אָמְרוּ אוּמוֹת הָעוֹלָם פַּטְרוֹן אָחֳרָן אִית לָן בִּשְׁמַיָא דְּהָא מַלְכֵיכוֹן לָא שָׁלִיט אֶלָא עֲלַיְיכוּ בִּלְחוֹדֵיכוֹן וְעֲלָנָא לָא שָׁלִיט.
4. We should have a closer look at this verse, now. It is written: “All the nations are as nothing before Him” (Isaiah 40:17). What is so special about this? He answers Rather, “Who would not fear You, O King of the nations?” (Jer. 10:7) is He the King of the other nations, and not the King of Yisrael?! The Holy One, blessed be He, wishes to be glorified by Yisrael. Therefore, He is always called in relation to the name of Yisrael, as is written, “Elohim of Yisrael,” “Elohim of the Hebrews” (Ex. 5:3). Also it is written: “Thus says Hashem, the King of Yisrael” (Isaiah 44:6) – the King of Yisrael explicitly! The other nations of the world said, We have a different Guardian up in the heavens, because your King governs over you alone, and not over us.
אֲתָא קְרָא וְאָמַר מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם (נ”א מלכא עילאה לרדאה לון ולאלקאה לון ולמעבד בהון רעותיה. כי לך יאתה לדחלא מנך לעילא ותתא. כי בכל חכמי הגוים) אִלֵּין שַׁלִּיטִין רַבְרְבָן דִּי מְמַנָּן עֲלַיְיהוּ. וּבְכָל מַלְכוּתָם בְּהַהוּא מָלְכוּ דִּלְעֵילָא. דְּהָא אַרְבַּע מַלְכְּוָון שַׁלִּיטִין אִית לְעֵילָא וְשָׁלְטִין בִּרְעוּתֵיהּ עַל כָּל שְׁאָר עַמִּין. וְעִם כָּל דָּא לֵית בְּהוּ דְּיַעֲבִיד אֲפִלּוּ מִלָּה זְעֵירָא אֶלָּא כְּמָה דְּפָּקִּיד לוֹן דִּכְתִיב, (דניאל ד) וּכְמִצְבְּיֵה עָבִיד בְּחֵיל שְׁמַיָא וְדָיְירֵי אַרְעָא. חַכְמֵי הַגּוֹיִם אִנּוּן מְמַנָּן וְרַבְרְבָן דִּלְעֵילָא דְּחָכְמְתָא דִּלְהוֹן מִנַּיְיהוּ הֲוָה. בְּכָל מַלְכוּתָם מַלְכוּתָא דְּשָׁלִיט כְּמָה דְאִתְּמָר. וְדָא הוּא קְרָא כִּפְשָׁטֵיהּ.
5. Thus, this verse that reads: “Who would not fear You, O King of the nations,” which means that He is a Supernal King, has dominion over them, punishes them and controls them, as He wishes to “…for to You it is fitting” to be feared above and below” “For among all the wise men of the nations” refers to the governors and rulers who govern them. “And in all their kingdoms” (Jer. 10:7) refers to the kingdom above. There are four ruling kingdoms above, and they govern all the other nations according to the desire of Hashem. And even with all this, they are not able to accomplish even the tiniest deed without Him commanding them. As it is written, “and He does according to His will in the host of heaven, and among the inhabitants of the earth” (Daniel 4:32). The “wise men of the nations” are the governors and rulers of above, from whom the Wisdom of other nations is derived. “And in all their kingdoms” refers to the aforementioned kingdom that rules, which is the literal meaning of the verse.

6. But: “for among all the wise men of the nations, and in all their kingdoms.” These words I found in the books of the ancients, that even though they, the hosts and legions, were put in charge of worldly affairs and He ordered each one to fulfill his mission, who can do it like You?! Because You are marked by excellence and by Your deeds. And this is the meaning of “There is none like You” (Ibid.), Hashem. Who is the holy and concealed, above and below, who can do what You do, or be like You, in all the doings of the Holy King up in the heavens, or down on earth?! So they “are all of them vain, and the things they delight in do not help” (Isaiah 44:9). While of the Holy One, blessed be He, it is written, “In the beginning Elohim created,” (Gen. 1:1) and about their kingdom, it is written, “and the earth was without form and void” (Ibid).
אָמַר רִבִּי שִׁמְעוֹן לְחַבְרַיָיא בְּנֵי הִלּוּלָא דָא, כָּל חַד מִנְּכוֹן יְקַשֵּׁט קִשּׁוּטָא חַד לְכַּלָּה. אָמַר לְרִבִּי אֶלְעָזָר בְּרֵיהּ. אֶלְּעָזָר הַב נְבַזְבְּזָא חַד לְכַּלָּה דְּהָא לְמָחָר אִסְתַּכַּל (קודשא בריך הוא) (נ”א בה) כַּד יֵעוּל לַחוּפָּה בְּאִנּוּן שִׁירִין וּשְׁבָחִין דְּיַהֲבוּ לָהּ בְּנֵי הֵיכָלָא לְקַיְּימָא קַמֵּיהּ.
7. Rabbi Shimon addressed the friends, saying, ‘Members of this wedding, let each of you adorn the Bride with a certain decoration of his’. He said to Rabbi Elazar his son: ‘Elazar, present the Bride with a gift! So that on the following day, when He, (i.e. Zeir Anpin) enters under the bridal canopy followed by the songs and praises that the members of the bridal canopy offered her, you may stand before Him.
פָּתַח רִבִּי אֶלְעָזָר וְאָמַר (שיר השירים ג) מִי (קע”ו ב) זֹאת עוֹלָה מִן הַמִּדְבָּר וְגו’, מִי זֹאת, כְּלָלָא דִּתְרֵין קִדּוּשִׁין (קדישין) דִּתְרֵין עָלְמִין בְּחִבּוּרָא חֲדָא וְקִשּׁוּרָא חֲדָא. עוֹלָה מַמָּשׁ לְמֶהוֵי קֹדֶשׁ קָדָשִׁין. דְּהָא קֹדֶשׁ קָדָשִׁין מִ”י. וְאִתְחַבְּרָא בְּזֹא”ת. בְּגִין לְמֶהֱוֵי (זאת) עוֹלָה דְּאִיהִי קֹדֶשׁ קָדָשִׁין. מִן הַמִּדְבָּר דְּהָא מִן הַמִּדְבָּר יָרְתָא לְמֶהֱוֵי כַלָּה וּלְמֵיעַל לְחֻפָּה. תּוּ מִן הַמִּדְבָּר אִיהִי עוֹלָה כְּמָא דְאַתְּ אָמֵר, (שיר השירים ד) וּמִדְבָּרֵךְ נָאוֶה בְּהַהוּא מִדְבָּר
8. Rabbi Elazar opened the discussion by quoting, “Who is this coming up out of the wilderness?” (Song of Songs 3:6). “Who is this” is the joining of two kinds of holiness, of two worlds (Binah and Malchut), into one firm bond. “Coming up (Heb. עוֹלָה),” means that it actually comes up to become the Holy of Holies. Because “Who,” מִ”י, (corresponding to Binah), is the Holy of Holies and has joined “this,” זֹא”ת (corresponding to Malchut), so that she (Malchut) will be a burnt offering (Heb. עוֹלָה) which is the highest class of sacrifices (lit. “Holy of Holies’). “Out of the wilderness,” means that this inherits it from the wilderness in order to become a bride and enter the bridal canopy. Furthermore she came out of the wilderness (Heb. מִּדְבָּר) as it is written, “And your speech (Heb. מִדְבָּרֵךְ) is comely” (Song of Songs 4:3)

Volume 1:10bא׳:י׳ ב

1. meaning that she is “coming up” with the speech in a whisper.
וְתָנִינָן מַאי דִכְתִיב, (שמואל א ד׳:ח׳) הָאֱלֹהִים הָאַדִּירִים הָאֵלֶּה אֵלֶּה הֵם הָאֱלהִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר. וְכִי כָּל דְּעֲבַד לוֹן קוּדְשָׁא בְּרִיךְ הוּא בַּמִּדְבָּר הֲוָה, וְהָא בְּיִשּׁוּבָא הֲוָה. אֶלָּא בַּמִּדְבָּר, בְּדִבּוּרָא, כְּמָא דְאַתְּ אָמֵר, (שיר השירים ד׳:ג׳) וּמִדְבָּרֵךְ נָאוֶה. וּכְתִיב, (תהילים ע״ה:ז׳) מִמִּדְבַּר הָרִים. אוּף הָכִי עוֹלָה מִן הַמִּדְבָּר, מִן הַמִּדְבָּר וַדַּאי. בְּהַהִיא מִלָּה דְּפוּמָא אִיהִי סַלְקָא וְאָעֳלַת בֵּין גַּדְפֵי דְּאִמָּא, וּלְבָתַר בְּדִבּוּרָא נַחְתָא וְשַׁרְיָא עַל רֵישַׁיְהוּ דְּעַמָּא קַדִּישָׁא.
2. And we have learned why it is written in scripture, “these mighty Elohim. These is Elohim that smote Egypt with all the plagues in the wilderness” (I Sam. 4:8). But is it possible that all the Holy One, blessed be He, brought about occurred only in the wilderness? Was it not in the place of habitation? But the phrase “in the wilderness” (Heb. בַּמִּדְבָּר) (refers to) by speech (Heb. בְּדִבּוּרָא). As it is written, “and your speech is comely,” and, “from the desert (Heb. בַּמִּדְבָּר) peaks” (Ps. 75:7). Similarly “coming up out of the wilderness” (Song of Songs 3:6) means by the word that is uttered by the mouth, she (Malchut) is “coming up” and enters between the wings of the Mother, she (Binah). Afterwards, through speech, she (Malchut) descends and rests upon the leaders of the holy nation.
הֵיךָ סַלְקָא בְּדִבּוּרָא. דְּהָא בְּשֵׁירוּתָא כַּד בַּר נָשׁ קָאִים בְּצַפְרָא אִית לֵיהּ לְבָרְכָא לְמָארֵיהּ. בְּשַׁעְתָּא דְּפָקַח עֵינוֹי הֵיךְ מְבָרֵךְ. הָכִי הֲווּ עַבְדֵי חֲסִידֵי קַדְמָאֵי, נַטְלָא דְמַיָיא הֲווּ יַהֲבֵי קָמַייְהוּ, וּבְזִמְנָא דְּאִתְעָרוּ בְּלֵילְיָא אַסְחָן יְדַיְיהוּ. וְקָיְימֵי וְלָעָאן בְּאוֹרַיְיתָא וּמְבָרְכֵי עַל קְרִיאָתָהּ (וכו’). תַּרְנְגוֹלָא קָרֵי וּכְדֵין פַּלְגוּת לֵילְיָא מַמָּשׁ, וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא (ס’ ב) אִשְׁתַּכַּח עִם צַדִּיקַיָיא בְּגִנְתָא דְעֵדֶן, וְאַסִּיר לְבָרְכָא בִּידַיִן מְסוֹאָבוֹת וּמְזְהָמוֹת. (ומברכין). וְכֵן כָּל שַׁעֲתָא.
3. How does she, Malchut, rise up through speech? Because when a person awakens in the morning – at the time that he opens his eyes – he should at first bless his Master. How is he to make the blessing? This is what the pious ones did: They prepared beside for themselves a vessel of water, and when they awoke at night, they washed their hands, rose up, and studied the Torah. And they blessed on their Torah recitation as well! When the cock crows and it is exactly midnight, then the Holy One, blessed be He, joins the Righteous in the Garden of Eden. It is forbidden to utter any blessing in the morning with unclean hands, as it is at any time of the day.
בְּגִין דִּבְשַׁעֲתָא דְּבַר נָשׁ נָאִים, רוּחֵיהּ פָּרְחָא מִנֵּיהּ. וּבְשַׁעֲתָא דְּרוּחֵיהּ פָּרְחָא מִנֵּיהּ, רוּחָא מְסָאָבָא זַמִּין וְשָׁרְיָא עַל יְדוֹי וּמְסָאַב לוֹן וְאַסִּיר לְבָרְכָא בְּהוּ בְּלָא נְטִילָה. וְאִי תֵימָא אִי הָכִי הָא בִּימָמָא דְּלָא נָאִים וְלָא פָּרַח רוּחֵיהּ מִנֵּיהּ וְלָא שַׁרְיָא עֲלֵיהּ רוּחָא מְסָאֲבָא וְכַד עָאל לְבֵית הַכִּסֵּא לָא יְבָרֵךְ וְלָא יִקְרָא בַּתּוֹרָה אֲפִלּוּ מִלָּה חָדָא עַד דְּיִסְחֵי יְדוֹי. וְאִי תֵימָא בְּגִין דִּמְלוּכְלָכִים אִנּוּן, לָאו הָכִי הוּא, בַּמֶּה אִתְלַכְלְכוּ. אֶלָּא וַוי לִבְנֵי עָלְמָא דְּלָא מַשְׁגִּיחִין וְלָא יַדְעִין בְּיִקְרָא דְמָארֵיהוֹן וְלָא יָדְעֵי עַל מַה קָּיְימָא עָלְמָא. רוּחָא חֲדָא אִית בְּכָל בֵּית הַכִּסֵּא דְּעָלְמָא דְּשַׁרְיָא תַּמָּן וְאִתְהַנִּי מֵהַהוּא לִכְלוּכָא וְטִנּוּפָא וּמִיָּד שָׁרֵי עַל אִנּוּן אֶצְבְּעָן דִּידוֹי דְּבַר נָשׁ.
4. Because when a person falls asleep, his spirit departs from him. And when the spirit departs from him, the spirit of impurity comes forth, settles on his hands, and defiles them. So it is forbidden to utter any blessing without first washing. And if you might say, If it is so, then on a day when a person does not go to sleep and his spirit does not depart from him, the spirit of impurity does not defile his hands; nevertheless, when he enters the lavatory, he should not utter any blessing nor read the Torah – not even one word – until he washes his hands. And although you might say that it is because they are sullied, this is not so! Because how did they become soiled? Woe to those people who are not aware and do not pay heed to their Master’s glory, and do not know what the world is based on. Because there is a certain spirit that dwells in every privy in the world, a spirit that enjoys dirt and excrement, and immediately settles on the fingers of the hands of that man.
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר כָּל מָאן דְּחָדֵי בְּאִנּוּן מוֹעֲדַיָּא וְלָא יָהִיב חוּלָקֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, הַהוּא רַע עַיִן שָׂטָן שׂוֹנֵא אוֹתוֹ וְקָא מְקַטְרֵג לֵיהּ וְסָלִיק לֵיהּ מֵעָלְמָא וְכַמָּה עָקוּ עַל עָקוּ מְסַבֵּב לֵיהּ. חוּלָקֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, לְמֶחדֵי לְמִסְכְּנֵי כְּפוּם מַה דְּיָכִיל לְמֶעְבַּד. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא בְּיוֹמַיָּיא אִלֵּין אָתֵי לְמֶחמֵי לְאִנּוּן מָאנִין תְּבִירִין דִּילֵיהּ, וְעָאל עָלַיְיהוּ וְחָמֵי דְּלָא אִית לְהוֹן לְמֵחֱדֵי, וּבְכֵי עָלַיְיהוּ. סָלִיק לְעֵילָא (ובעי) לְחָרְבָּא עָלְמָא.
5. Rabbi Shimon opened the discussion by saying that he who rejoices on festivals, but does not give his portion to the Holy One, blessed be He, then that Evil Eye Satan, רַע עַיִן שָׂטָן – shall hate and persecute him, and shall take him out of this world. And he will bring many miseries upon miseries. The portion of the Holy One, blessed be He, is to make the poor happy, according to his ability. Because on these days, (festivals) the Holy One, blessed be He, comes to see all His broken vessels. He comes to see them, but then realizes that they have nothing to be happy about And He weeps over them, before ascending back above, to destroy the world.
אֲתָאן בְּנֵי מְתִיבְתָּא קַמֵּיהּ וְאָמְרֵי רִבּוֹן עָלְמָא, רַחוּם וְחַנּוּן אִתְקְרִיאַת יִתְגַּלְגְּלוּן רַחֲמָךְ עַל בְּנָךְ. אָמַר לוֹן וְכִי (בני) עָלְמָא לָא (ידעין דלא) עָבְדִית לֵיהּ אֶלָּא עַל חֶסֶ”ד דִּכְתִיב, (תהלים פט) אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה, וְעָלְמָא עַל דָּא קָיְימָא. אָמְרֵי קַמֵּיהּ מַלְאֲכֵי עִלָּאֵי, רִבּוֹן עָלְמָא הָא פְּלַנְיָא דְּאָכִיל וְרָוֵי וְיָכִיל לְמֶעְבַּד טִיבוּ עִם מִסְכְּנִי וְלָא יָהִיב לוֹן מִידִי. אָתֵי הַהוּא מְקַטְרְגָא וּתְבַע רְשׁוּ וּרְדַף אֲבַתְרֵיהּ דְּהַהוּא בַּר נָשׁ.
6. The members of the Yeshivah then stand before Him, saying, Master of the universe, You are called gracious and merciful. So, apply Your mercy on Your children! He said to them: ‘Have I not created the world based upon love?’ As it is written, “For I have said, the world is built by love” (Ps. 89:3). So the whole universe is established upon it. The heavenly angels then say to Him, Master of the universe, there is a certain person who has eaten and drunk to his fill and could have been kind to the poor, but did not share with them anything! Then the “Accuser” comes and obtains permission to persecute that person.

7. Whom do we have in the world greater than Abraham, who had bestowed kindness on all living beings? Of the day that he prepared a feast, what is written? “And the child grew, and was weaned. And Abraham made a great feast on the day that Issac was weaned” (Gen. 21:8). So Abraham prepared a feast and invited all the leaders and important people of that generation to that feast. And we have learned that at every banquet, the ‘Accuser’ wanders about, observing if each person first dispenses charity to the poor. If there are any poor people in his house, then he (the “Accuser”) leaves that house and does not enter. But if not, the Accuser enters that house. If he sees the merrymaking without the poor and without having first dispensed charity to the poor, he ascends above and brings accusations against him.
אַבְרָהָם כֵּיוָן דְּזָמִּין לְרַבְרְבֵי דָרָא, נָחַת מְקַטְרְגָא וְקָם עַל פִּתְחָא כְּגַוְונָא דְמִסְכְּנָא וְלָא הֲוָה מָאן דְּאַשְׁגַּח בֵּיהּ. אַבְרָהָם הֲוָה מְשַׁמֵשׁ לְאִנּוּן מַלְכִין וְרַבְרְבִין. שָרָה אוֹנִיקַת בְּנִין לְכֻלְּהוּ, דְּלָא הֲווֹ מְהֵמְנִין כַּד אִיהִי אוֹלִידַת אֶלָּא אָמְרוּ אֲסוּפִי הוּא וּמִן שׁוּקָא אַיְתִיאוּ לֵיהּ. בְּגִין כָּךְ אַתְיָין בְּנַיְיהוּ בַּהֲדַיְיהוּ וְנַטְלַת לוֹן שָׂרָה וְאוֹנִיקַת לוֹן קָמַיְיהוּ. הֲדָא הוּא דִכְתִיב, (בראשית כא) מִי מִלֵּל
8. When Abraham summoned all the great leaders of that generation, the ‘Accuser’ descended and stood at the door disguised as a poor man. And nobody paid any attention to him. Abraham was attending the kings and the noble men. Sarah suckled all their children because they did not believe that she had born a child, but rather claimed that he was a foundling whom they picked up from the marketplace. This is why they brought their children with them, so that Sarah could take them and nurse them in front of their parents. As it is written:

Volume 1:11aא׳:י״א א
לְאַבְרָהָם הֵנִיקָה בָנִים שָׂרָה, בָּנִים וַדַּאי. וְהַהוּא מְקַטְרְגָא עַל פִּתְחָא. אָמְרָה (שרה) צְחוֹק עָשָׂה לִי אֱלהִים.
1. “Who would have said to Abraham that Sarah would nurse children?” (Gen. 21:7). (The verse should have said ‘would nurse a child) There is no doubt that it should be ‘children,’. And that ‘Accuser’ was at the door. Sarah said: “Elohim made laughter for me!”(Ibid. 6).

2. So immediately the ‘Accuser’ went up and stood before the Holy One, blessed be He, and said to Him, “O Master of the universe, You have said, ‘Abraham is the one who loves Me,’ and here he prepared a feast but did not give anything to You or to the poor. He did not sacrifice even one pigeon before. And furthermore, Sarah claims that You have mocked her!” The Holy One, blessed be He, replies: ‘Who in the world can be compared to Abraham?’ But he did not leave the place until he had spoiled the entire feast. So the Holy One, blessed be He, decreed that Issac should be given as an offering, and Sarah was destined to die from anguish because of her son. All of this distress was caused because he did not offer anything to the poor!
פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר מַאי דִכְתִיב, (ישעיהו ל״ח:ב׳) וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל אֶל ה’. תָּא חֲזֵי, כַּמָּה הוּא חֵילָא תַּקִּיפָא דְאוֹרַיְיתָא, וְכַמָּה הוּא עִלָּאָה עַל כֹּלָא. דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא לָא דָּחִיל מֵעִילָּאֵי וּמִתַּתָּאֵי. וְלֹא דָּחִיל מִמַּרְעִין בִּישִׁין דְּעַלְמָא. בְּגִין דְּאִיהוּ אָחִיד בְּאִילָנָא דְחַיֵּי וְיַלִּיף מִינֵּיהּ בְּכָל יוֹמָא.
3. Rabbi Shimon opened the discussion by speaking about the verse: “Then Hezekiah turned his face to the wall, and prayed to Hashem” (Isaiah 38:2). Come and see how powerful is the might of the Torah, and how high it rises above all! Because whoever conducts his life according to the Torah has no fear of those above or below, and mishaps or illnesses of this world do not concern him. Through the Torah, he is attached to the Tree of Life and learns from it every day.
דְּהָא אוֹרַיְיתָא תּוֹלִיף לְבַר נָשׁ לְמֵיזַל בְּאֹרַח קְשׁוֹט. תּוֹלִיף לֵיהּ עֵיטָא הֵיךְ יָתוּב קַמֵּי מָארֵיהּ לְבַטְלָא הַהִיא גְּזֵרָה. דְּאָפִילּוּ אִתְגְּזַר עֲלֵיהּ דְּלָא יִתְבַּטֵּל הַאי גְּזֵרָה, מִיָּד אִתְבַּטֵּל וְאִסְתָּלַּק מִנֵּיהּ וְלָא שַׁרְיָא עֲלֵיהּ דְּבַר נָשׁ בְּהַאי עַלְמָא. וּבְגִין כָּךְ בָּעֵי לֵיהּ לְבַר נָשׁ לְאִשְׁתַּדְּלָא בְּאוֹרַיְתָא יְמָמָא וְלֵילֵי וְלָא יִתְעַדֵי מִינָהּ הֲדָא הוּא דִכְתִיב (יהושע א׳:ח׳) וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה. וְאִי אִתְעַדֵּי מִינָּהּ דְּאוֹרַיְיתָא אוֹ אִתְפְּרַשׁ מִינָהּ כְּאִלּוּ אִתְפְּרַשׁ מֵאִילָנָא דְחַיֵּי.
4. The Torah teaches every person how to walk a straight path. It gives advice how to repent and return to one’s Master to cancel the decree against him. Because even though a decree has been given not to cancel the decree against him, it shall nevertheless be canceled and not be applied to him anymore in this world. So for this purpose, man should occupy himself in the study of the Torah day and night, not deviate from it. As it is written, “you shall meditate therein day and night” (Joshua 1:8). So if he deviates from the Torah – or he abandons it – it is as though he abandons the Tree of Life.
תָּא חֲזֵי, עֵיטָא לְבַר נָשׁ, כַּד אִיהוּ סָלִיק בְּלֵילְיָא עַל עַרְסֵיהּ בָּעֵי לְקַבְּלָא עֲלֵיהּ מַלְכוּתָא דִּלְעֵילָא בְּלִבָּא שְׁלִים וּלְאַקְדְּמָא לְמִמְסַר קַמֵּיהּ פִּקְדוֹנָא דְּנַפְשֵׁיהּ (בראשית י”ט ע”ב) וּמִיָּד אִשְׁתְּזִיב מִכָּל מַרְעִין בִּישִׁין וּמִכָּל רוּחִין בִּישִׁין וְלָא שָׁלְטִין עֲלֵיהּ. וּבְצַפְרָא קָם מֵעַרְסֵיהּ בָּעֵי לְבָרְכָא לְמָארֵיהּ וּלְמֵיעַל לְבֵיתֵיהּ וּלְמִסְגַּד קַמֵּי הֵיכָלֵיהּ בִּדְחִילוּ סַגְּיָא, וּבָתַר כֵּן יִצְלֵי צְלוֹתֵיהּ וְיִסַּב עֵיטָא מֵאִנּוּן אֲבָהָן קַדִּישִׁין דִּכְתִיב, (תהילים ה׳:ח׳) וַאֲנִי בְּרֹב חַסְדְּךָ אָבוֹא בֵיתֶךָ אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ.
5. Come and see: Good advice for people. When a person lies on his bed at night and goes to sleep, he should wholeheartedly accept upon himself the heavenly Kingdom, and he should quickly prepare to return his entrusted soul to Him. Then he shall be immediately spared from all bad diseases and evil spirits, and they shall have no power over him. And in the morning, as he rises from his bed, he should then praise his Master, enter into His house, and bow in front of His sanctuary in great awe. And afterward, he should recite his prayers. For he should take advice from the holy patriarchs, as it is written, “But as for me, I will come into Your house in the multitude of Your love; and in the fear of You, I will bow down toward Your holy temple” (Ps. 5:8).
הָכִי אוּקְמוּהָ לָא לִבָּעֵי לֵיהּ לְבַר נָשׁ לְעָאֳלָא לְבֵי כְּנִישְׁתָּא אֶלָּא אִי אַמְלִיךְ בְּקַדְמִיתָא בְּאַבְרָהָם יִצְחָק וְיַעֲקֹב, בְּגִין דְּאִנּוּן תְּקִינוּ צְלוֹתָא לְקָמֵי קוּדְשָׁא בְּרִיךְ הוּא. הֲדָא הוּא דִכְתִיב וַאֲנִי בְּרוֹב חַסְדֶּךָ אָבוֹא בֵיתֶךָ, דָּא אַבְרָהָם. אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשֶׁךָ, דָּא יִצְחָק. בְּיִרְאָתֶךָ, דָּא יַעֲקֹב. וּבָעֵי לְאַכְלָלָא לוֹן בְּרֵישָׁא, וּבָתַר כֵּן יֵיעוּל לְבֵי כְּנִשְׁתָּא וִיצַלֵּי צְלוֹתֵיהּ. כְּדֵין כְּתִיב, (ישעיהו מ״ט:ג׳) וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.
6. This verse has been explained as follows. A person should not enter the synagogue unless he first consulted Abraham, Issac and Jacob. Because they have prepared and instituted the prayer to the Holy One, blessed be He. As it is written, “I will come into Your house in the multitude of Your love” refers to Abraham, (Chesed); “I will bow down towards Your holy temple” refers to Issac; “in the fear of You” refers to Jacob (Tiferet). Therefore, he should include himself with them and then enter the synagogue and recite his prayers. Then the scripture reads, “And He said to me, you are My servant, Yisrael, in whom I will be glorified” (Isaiah 49:3).
רִבִּי פִּינְחָס הֲוָה שְׁכִיחַ קַמֵּי דְּרִבִּי רְחוּמָאִי בְּכֵיף יַמָּא דְּגִנוֹסָר. וּבַר נַשׁ רַב וּקְשִׁישָׁא דְיוֹמִין הֲוָה וְעֵינוֹי אִסְתַּלָּקוּ מִלְּמֶחמֵי. אָמַר לְרִבִּי פִּינְחָס וַדַּאי שְׁמַעְנָא דְּיוֹחָאִי חַבְרָנָא אִית לֵיהּ מַרְגָּלִית אֶבֶן טָבָא, וְאִסְתַּכְּלִית בִּנְהוֹרָא דְּהַהִיא מַרְגָּלִית נָפְקָא כִּנְהִירוּ דְּשִׁמְשָׁא מִנַּרְתְּקָהּ וְנָהֲרָא כָּל עָלְמָא. וְהַהוּא נְהוֹרָא קָאִים מִשְׁמַיָּא לְאַרְעָא וְנָהִיר כָּל עָלְמָא עַד דְּיָתִיב עַתִּיק יוֹמִין וְיָתִיב עַל כֻּרְסְיָיא כְּדְקָא יְאוּת. וְהַהוּא נְהוֹרָא כָּלִיל כֹּלָּא בְּבֵיתָךְ. וּמִנְּהוֹרָא דְּאִתְכְּלִיל בְּבֵיתָךְ. נָפַק נְהִירוּ דַּקִּיק וּזְעֵיר וְנָפִיק לְבַר וְנָהִיר כָּל עָלְמָא, זַכָּאָה חוּלָקָךְ. פּוֹק בְּרִי, פּוֹק, זִיל אַבַּתְרֵיהּ דְּהַהִיא מַרְגָּלִית דְּנָהִיר עָלְמָא, דְּהָא שַׁעֲתָא קָיְימָא לָךְ.
7. Rabbi Pinchas frequently visited Rabbi Rechumai, who lived at the shore of the Sea of Galilee. He was a great man who was full of years and had lost his eyesight. He said to Rabbi Pinchas, ‘I have heard that our friend Yochai has a jewel, a precious stone (his son). And I have observed the light that shines from that jewel; and it shines like the radiance of the sun as it emerges out from its sheath and illuminates the whole world. And that light extends from the heavens down to the earth, where it brightens the whole world until the Atik Yomin (Keter) appears and is properly seated upon the throne. And this radiance is contained entirely in your household (Rabbi Pinchas’ daughter was married to Rashb”i). And from this effulgence that is contained in your household, a tiny ray of light comes forth and brightens up the whole world. How happy is your lot. Go my son, go! Go after that jewel that shines and lights up all the world, as the hour is propitious for you.
נָפַק מִקַּמֵּיהּ וְקָאִים לְמֵיעַל בְּהַהִיא אַרְבָּא וּתְרֵין גּוּבְרִין בַּהֲדֵיהּ. חָמָא תְּרֵין צִפֳּרִין דְּהֲווּ אַתְיָין וְטָסִין עַל יַמָּא, רָמָּא לוֹן קָלָא וְאָמַר צִפֳּרִין צִפֳּרִין דְּאַתּוּן טָאסִין עַל יַמָּא, חֲמֵיתוּן דּוּךְ דְּבַר יוֹחָאִי תַּמָּן, אִשְׁתָּהֵי פּוּרְתָא אָמַר, צִפֳּרִין צִפֳּרִין זִילוּ וְאֲתִיבוּ לִי. פָּרְחוּ וְאֲזִילוּ, עָאלוּ בְּיַמָּא וְאָזְלֵי לְהוֹן. עַד דְּנָפַק, הָא אִנּוּן צִפֳּרִין אַתְיָין וּבְפוּמָא דְּחָדָא מִנַיְיהוּ פִּתְקָא חָדָא וּכְתִיב בְּגַוָּוהּ דְּהָא בַּר יוֹחָאִי נָפַק מִן מְעַרְתָּא (הוא) וְרִבִּי אֶלְעָזָר בְּרֵיהּ. אֲזַל לְגַבֵּיהּ וְאַשְׁכַּח לֵיהּ מְשַׁנְיָא וְגוּפֵיהּ מַלְיָא חֲלוּדִין. בָּכָה
8. He took his leave from him and was about to enter a boat, accompanied by two people. He saw two birds flying toward him over the lake. He raised up his voice and said, Birds, O birds – you who fly over the waters – have you seen the place, where the son of Yochai is? He waited awhile and then said, Birds, O birds – Go and bring me back an answer! They flew away; they flew into the middle of the sea and disappeared. Before he went and departed, the two birds appeared again. In the mouth of one of them was a letter informing him that the son of Yochai, had left the cave together with his son, Rabbi Elazar. He went to meet him. He saw that he had completely changed, and his body was full of scars and sores. He wept

Volume 1:11bא׳:י״א ב

1. together with him and said, Woe, that I have seen you so! Rashb”i replied: O how happy is my lot, that you have seen me so. Because had you not seen me thus I would not have been so.
השלמה מההשמטות (סימן כג)
2. השלמה מההשמטות…
תָּא חֲזֵי הַאי הַר לִישָׁנָא דְּתַקִיפוּ הוּא. אִינוּן הָרִים לְעֵילָא וְאִלֵּין צַדִּיקִים דַאֲחִידָן בְּכְּנֶסֶת יִשְׂרָאֵל וְאִקְּרוּן הַר צִיּוֹן הָרִים דְסָחְרָנֵי יְרוּשָׁלַיִם בְּגִין דְּאִינּוּן מְצוּיָינִין וְאָמְרִין הָאי לְהָאי בְּסִטְרָא דְּיִחוּדָא לִשְׁפּוֹט אֶת הַר עֵשָׂו דְּקַטְרִיגּוּ מְקַטְרְגָא מִסִּטְרָא דִשְׂמָאלָא בְּהַהוּא זִמְנָא (עובדיה א׳:כ״א) וְהָיְתָה לַיְיָ הַמְלוּכָה. בְּקַדְמִיתָא אִקְרֵי מַמְלָכָה בְּגִין דְיַנְקָא לִתְרֵין סִטְרִין לִימִינָא וְלִשְׂמָאלָא. וְהַשְׁתָּא מְלוּכָה אִקְרֵי בְּגִין דְיַנְקָא לִימִינָא. הֲדָא הוּא דִּכְתִיב (הושע ב׳:כ״א) וְאֱרָשְׂתִּיךְ לִי לְעוֹלָם. וּבְגִין דְגַלוּתָא לָאו לְעוֹלָם הוּא דְהָא יַתְבָא בְּגָלוּתָא.
3.
תָּא חֲזֵי דְסָמִיךְ לֵיהּ (זכריה י״ד:ח׳-ט׳) וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד בְּגִין דְּעַד הַשְׁתָּא כַּד יִשְׂרָאֵל בְּגָלוּתָא שְׁכִינְתָּא עִמְּהוֹן וּמַלְכָּא בְּלֹא מַטְרוֹנִיתָא לָאו מַלְכָּא אִיהוּ. אֲבָל הַהוּא זִמְנָא וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד, כַּד אִתְדַבְּקַת שְׁכִינְתָּא בְּצַדִיק כְּדֵין הוּא יִחוּדָא דְהַכִי אוֹלִיפְנָא בְּרָזָא דִּקְרִיָת שְׁמַע דְּבָעֵי בָּר נָשׁ לְיַחֲדָא לְמָארֵיהּ וּלְקַשְׁרָא קִשְׁרִין דִמְהֵימְנוּתָא בִּרְעוּתָא דְלִבָּא.
4.
וְכַד מָטֵי לְאֶחָד אִבָּעֵי לֵיהּ לְכַוְונָא בְּא’ סְתִימָא עַתִּיקָא (ס”א עמיקא) דְּכֹלָּא וְח’ תְמַנְיָא דַרְגִּין עִלָּאִין מֵחָכְמָה עִלָּאָה עַד צַדִּיק. וְד’ רַבְּתָא אִתְדַבְּקוּתָא דְּכְּנְסֵת יִשְׂרָאֵל דְאִיהִי חוּלָקֵיהּ דְדָוִד דְאִקְּרֵי עָנִי וְאֶבְיוֹן כַּד אִתְדַּבְּקַת לְאִינוּן דַרְגִּין דִלְעֵילָא דִּרְמִיזִין בְּא”ח. כְּדֵין אִיהִי רַבְּתָא וְעָלְמָא כּוּלֶיהּ יָנִיק מִינָהּ וְאִינּוּן שָׁדַיִם דְּאִינּוּן (שיר השירים ח׳:י׳) כַּמִּגְדָּלוֹת אָז הָיִיתִי בְּעֵינָיו כְּמוֹצֵאת שָׁלוֹם.
5.
תָּא חֲזֵי הָאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְמַר כַּד אִיהִי בְּגָלוּתָא עִם בְּנָהָא בֵּין אוּמִין דְעַלְמָא אִקְרֵי זְעִירָא הֲדָא הוּא דִּכְתִיב (שם) אָחוֹת לָּנוּ קְטַנָּה וְעַד יִשְׂרָאֵל אִתְדַבָּרוּ בְּאוֹרַיְיתָא וְאַזְלִין בְּאֹרַח קְשׁוֹט כְּדֵין אִתְמָלְיָּיא וְשָׁלוֹם אִתְחַבָּר בְּהוּ. אֲתִיבַת אִיהִי וְאַמְרַת אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת.
6.
בְּהַהוּא זִמְנָא דְאִתְחַבַּר עִמִי אָ”ז וְשָׁלוֹ”ם. א’ רָזָא דְעַתִּיקָא קַדִּישָׁא דְכֹלָא, ז’ שֶׁבַע דַרְגִּין וְשָׁלוֹ”ם דְאִקְּרֵי צַדִּי”ק כֵּיוָן דְּהָנֵי דַרְגִּין מִתְחַבְּרָן כְּדֵין אָ”ז הֲיִיתִּי בְּעֵינָיו כְּמוֹצֵאת שָׁלוֹם. וּמָאן עַיְינִין. אִינוּן ז’ דַרְגִּין דְּאִקְרוּן עֵינֵי יְיָ, פְּנֵי יְיָ, וּכְדֵין שְׁלָמָא לְעַלְמָא וְשַׁרְיָיא טִיבוּ דְעַתִּיקָא בַּאֲתַר דְּדַכָר וְנוּקְבָא וּבְגִין כָּךְ פַּקָּד מֹשֶׁה בְּאוֹרַיְיתָא וְאָמַר (דברים ו׳:ד׳) שְׁמַע יִשְׂרָאֵל יְיָ אֱלהֵינוּ יְיָ אֶחָד. לְקַשְׁרָא כּוּלְהוּ קִשְׁרִין דִמְהֵימְנוּתָא.
7.
תָּא חֲזֵי, כָּל הַמַאֲרִיךְ בְּאֶחָד מָאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָּיו. מַאי טַעְמָא בְּגִין דְאִיהוּ אֲתַר דְכָל יוֹמִין וּשְׁנִין דְעַלְמָא בֵּיה תַלְיָין בְּרָזָא דְּאִינּוּן דַרְגִּין דִּרְמִיזִין בְּאֶחָד וְאִינּוּן עֲשָׂרָה וְכֻלְּהוּ חַד וְאִתְעָרוּ בֵּיה חַבְרַיָּיא וְאָמְרוּ בדל”ת וְשַׁפִּיר. בְּגִין דְּהָאי אַתְרָא דְּדל”ת הִיא וְלֵית לָה נְהוֹרָא מִדִּילֵיהּ. וּבָעֵי בָּר נָשׁ לְאַרָכָא בָּהּ וּלְאַמְשָׁכָא לָה בִּרְכָאָן מֵאִינוּן שִׁית סִטְרִין שִׁית בְּנִין עִלָּאִין עַל יְדֵי דְצַדִיק וְאִינּוּן שִׁית סִטְרִין רְמִיזִין בח’ בְּרָזָא דִּתְמָנְיָיא.
8.
שִׁית אִלֵּין וּתְרֵין לְעֵילָא חָכְמָה וּבִינָה אַבָּא וְאִימָא לְאוֹסָפָא וּלְאַכְלָלָא לְהוּ לְעֵילָא, וּלְמֵיהַב לְהוּ בִּרְכָאָן מֵאַבָּא וְאִימָא עִלָּאָה. דְהָא לָא שַׁרְיָיא טִיבוּ דְעַתִּיקָא אֶלָּא בַּאֲתַר דְשָׁלִים, בַּאֲתַר דְאִשְׁתַּכַּח דְכַר וְנוּקְבָא. הֲדָא הוּא דִכְתִיב (שיר השירים ג׳:י״א) צְאֵינָה וּרְאֵינָה בְּנוֹת צִיּוֹן בַּמֶלֶךְ שְׁלֹמֹה וְגוֹ’ בְּיוֹם חֲתוּנָתוֹ וְגוֹ’. בְּיוֹם חֲתוּנָתוֹ דַּיְיקָא. וְעַל דָּא אֲמְרוּ וּבִּלְבַד שֶׁלֹּא יַחְטוֹף בַחי”ת אֶלָּא בָּעֵי לְאַמְשָׁכָא בִּרְכָאָן מֵאֲתַר עִלָּאָה דְכוֹלָא. וּלְאַרָקָא בְּאִינוּן שִׁית בְּנִין. לְבָתָר לְהַאי בַּת דְּלֵית לָה אַחֲסָנָא בְּבֵית אֲבוּהָ וְאִימָא אֶלָּא הַאי בְּרָא. וּמִכָּאן אוֹלִיפְנָא דִּבְרָא יָרִית לְאַבָּא וּלְאִימָא וּבְרַתָּא לָא, אֶלָּא דְּאִית לָה מְזוֹנֵי מִן בְּרָא אֶלָּא בָּעֵי לְאַרָכָא בְּהָאי דל”ת.
9.
וְתַמָּן אַמְרֵי כַּמָה בָּעֵי בָּר נָשׁ לְאַרָכָא בַּהּ, כְּשִׁיעוּרָא דְיַמְלִיךְ יָתָהּ לְעֵילָא וּלְתַתָּא וּלְאַרְבַּע זִוְויָין דְעַלְמָא, רָזָא דְשִׁית סִטְרִין עִלָּאִין דְכֻלְּהוּ יִתְחַבְּרוּן עִמָּהּ וְלָא יִתְפָּרְשׁוּן לְעָלְמִין. וְכַד בָּר נָשׁ מַאֲרִיךְ בְּהָאי כָּל אִינוּן יוֹמִין וּשְׁנִין עִלָּאִין מוֹסְרִין בִּרְכָאָן עַל רֵישֵׁיהּ וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי לֵיהּ (ישעיהו מ״ט:ג׳) וַיֹּאמֶר לִי עַבְדִּי אַתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאַר.
10.
תָּא חֲזֵי כְּלָלָא דְאוֹרַיְיתָא בְּהָאי קְרָא רְמִיזִין וּכְלָלָא דְכָל אִינוּן אֲמִירָן דְּאִתְבַּרֵי בְּהוֹן עַלְמָא בְּאֶחָד רְמִיזִין הֲדָא הוּא דִכְתִיב (איוב כ”ג) וְהוּא בְּאֶחָד וּמִי יְשִׁיבֵנוּ וְנַפְשׁוֹ אִוְתָהּ וַיַעֲשׂ. וּבְהוֹן אִתְבְּרֵי עַלְמָא וְעַל דָּא תָנֵינָן בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם וְכוּ’ וְאוֹקִימְנָא דְּכוּלְהוּ י’ וְכֻלְּהוּ כְּלִילָן בְּקְרָא קַדְמָאָה דְאוֹרַיְיתָא: (עד כאן מההשמטות)
11.
השלמה מההשמטות (סימן כד)
12.
בְּרֵאשִׁית רָזָא דְחָכְמָ”ה. בָּרָא. עִלָּאָה סְתִימָא דְלָא אִתְיְּידָע (כתר) אֱלֹהִי”ם בִּינָ”ה. אֶ”ת כְּלָלָא דְּחֶסֶ”ד וּגְבוּרָ”ה. הַשָׁמַיִם תִפְאֶרֶ”ת וְאֶ”ת כְּלָלָא דְּנֶצַ”ח וְהוֹ”ד. וא”ו דְּוְאֶת לְאַכְלָלָא צַדִּי”ק. הָאָרֶץ כְּלָלָא דְּכְּנְסֵת יִשְׂרָאֵל אֶרֶץ הַחַיִּים וּבָתַר פְּרָטָא דְאוֹרַיְיתָא בְּרָזָא דְּאִינּוּן יוֹמִין עִלָּאִין. בְּרֵאשִׁית מַאֲמָר הוּא לָקֳבֵל דַרְגָּא דְחָכְמָ”ה וְאִקְרֵי רֵאשִׁית.
13.
וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר לָקֳבֵל דַרְגָּא דְּחֶסֶ”ד דְאִיהוּ לִימִינָא. דְהָא מִתַּמָּן נָפִיק נְהוֹרָא לְכֻלְּהוּ עָלְמִין בְּרָזָא דְיוֹם, הֲדָא הוּא דִכְתִיב (תהלים נ”ב) חֶסֶד אֵל כָּל הַיּוֹם וּלְקֳבְלֵיהּ לְתַתָּא אַבְרָהָם דְאֲחִיד בְּהָאי חוּלָקָא. וּבְגִין כָּךְ כְּתִיב הָכָא יוֹם אֶחָד, וְהָכָא (יחזקאל לג) אֶחָד הָיָה אַבְרָהָם וּבֵיהּ כְּתִיב (ישעיה מ”א) מִי הֶעִיר מִמִּזְרָח בְּרָזָא דְּאוֹר דְנָפִיק מִמִּזְרָח.
14.
וְתָא חֲזֵי לָא תִשְׁכַּח בְכֻלְּהוּ ז’ זַכָּאִין דַאֲחִידָן לְעֵילָא בְּרָזָא דִשְׁמָהַתְהוֹן בְּשֵׁירוּתָא אָלֶף אֶלָּא אַבְרָהָם וְאַהֲרֹן דַאֲחִידָן בְהָאי חֶסֶ”ד דְהָא כֹּהֲנִים מִסִּטְרָא דְחֶסֶ”ד אָתוּ. וְאַף עַל גַּב דְאֲחִיד אַהֲרֹן בְּהוֹד, בְּחֶסֶ”ד נָמֵי אֲחִיד וּמֹשֶׁה אַף עַל גַּב דְאֲחִיד בְּנֶצַח, בְּתִפְאֶרֶת נָמֵי אֲחִיד. לְאַחֲזָאָה דְכוֹלָא חַד וְאַבְרָהָם רֵישָׁא לְכֻלְּהוּ זַכָּאִין וּמִנֵּיהּ אִתַּפְרָשׁוּ לְתַתָּא (רנ”ז ע”א) דְאִיהוּ לִימִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא וְאִקְרֵי כֹּהֵן הֲדָא הוּא דִכְתִיב (תהלים ק”י) אַתָּה כֹּהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק. וְאַהֲרֹן בְּגִין דְאִיהוּ כֹּהֵן אֲחִיד בְּהָאי, אֲבָל דַרְגָּא דִילֵיהּ הוֹ”ד אִיהוּ:
15.
וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל וְכוּ’ לָקֳבֵל דַרְגָּא דִּגְבוּרָ”ה דְאֲחִיד תַמָּן יִצְחָק וּלְקִבְלֵיהּ תִפְאֶרֶת (ס”א לקבליה. תא חזי) מַיָא אוֹלִידוּ אֶשָׁא בְּגִין כָּךְ יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל. וּבְגִין כָּךְ לְתַתָּא אַבְרָהָם הוֹלִיד אֶת יִצְחָק (ובההוא יומא) וּבְיוֹמָא הַהוּא אִתְבְּרֵי גֵּיהִנָם דְנָפִיק מֵהַהוּא אֶשָׁא תַקִּיפָא בְּהַהוּא מַחֲלוֹקֶת וּבְגִין כָּךְ הַהוּא יוֹמָא, יוֹמָא דְדִינָא:
16.
וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמָּיִם לָקֳבֵל דָא דַרְגָּא דְּתִפְאֶרֶ”ת דְאִקְּרֵי קַו הָאֶמְצָעִי וּלְקִבְלֵיהּ דְיַעֲקֹב דְאִיהוּ תְּלִיתָאֵי וְנָטִיל תְרֵין חוּלָקִין בְּהַהוּא דְּאֵשׁ וּמַיִם (דאש השמים) מִשָׁמַיִם וּלְקִבְלֵיהּ יוֹם תְּלִיתָאֵי וְעַל דָא דְאִקְּרֵי יַעֲקֹב (בראשית כ”ה) אִישׁ תָּם יוֹשֵׁב אֹהָלִים. שְׁלִים בְּכוֹלָא. שְׁלִים בְּחֶסֶד. שְׁלִים בְּדִינָא. שְׁלִים בְּמַיָּא שְׁלִים בְּאֶשָׁא. יוֹשֵׁב אֹהָלִים תְרֵין, חֶסֶ”ד וּגְבוּרָ”ה וְנָטִיל כֹּלָּא וְאִתְעֲבִיד בִידֵיהּ רַחֲמִין:
17.
וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי וְגוֹ’. דַּרְגָא דְּצַדִּיק דְּאִקְרֵי עֵץ הַחַיִּים וְאִיהוּ עוֹשֶׂה פְּרִי, דְּהָא לֵית בְּכֻלְּהוּ דְּיַעֲבִיד פֶּרִי בָּר אִיהוּ. זַרְעוֹ בּוֹ עַל הָאָרֶץ דַּיְיקָא. וּלְקִבְלֵיהּ לְתַתָּא (בראשית מט) בֵּן פּוֹרָת יוֹסֵף בֵּן פּוֹרָת עֲלֵי עַיִן. וְאִקְרֵי בְּרִית שְׁלָמָא. וּבְגִין כָּךְ תְּרֵי זִמְנֵי בְּהַאי יוֹמָא כִּי טוֹב, חַד לְקֳבֵל דַּרְגָא דְּתִפְאֶרֶ”ת וְחַד לְקֳבֵל דַּרְגָא דְּצַדִּיק דְּאִיהוּ יוֹמָא דְשַׁבְּתָא דִּלְעֵילָא וְעֲבִידְתָּא אַחֲרָא לֵית בֵּיהּ אֶלָּא זִווּג לְאַפָּקָא פֶּרִי נִשְׁמָתִין לְעָלְמָא, פֶּרִי עוֹבָדוֹי דְקוּדְשָׁא בְּרִיךְ הוּא. הָכִי נָמֵי לְתַתָּא דְּזִווּגָא שָׁרֵי בֵּיהּ מִשַׁבָּת לְשַׁבָּת.
18.
תָּא חֲזֵי רָזָא עִלָּאָה דְּאוֹרַיְיתָא, מַאי עֵץ פֶּרִי עוֹשֶׂה פֶּרִי, לְקֳבֵל יוֹמָא דְשַׁבְּתָא אִיהוּ. ומַאי טַעְמָא אִתְכְּלִיל בְּיוֹם תְּלִיתָאִי, רָזָא עִלָּאָה אִיהוּ. בְּגִין דְּתָנֵינָן רִבִּי שִׁמְעוֹן בֵּן יוֹחָאי אוֹמֶר מַאי טַעְמָא כְּתִיב בְּאוֹרַיְיתָא (דברים כד) כִּי יִקַּח אִישׁ אִשָּׁה וְלָא כִּי תִּלָקַח אִשָּׁה לְאִישׁ בְּגִין דְּאֹרְחֵיהּ דְּבַּר נָשׁ לְאָהַדְּרָא וּלְמִתְבַּע אִנְתּוּ. מְתַל לְבַּר נָשׁ דְּאִתְאֲבִיד לֵיהּ אַבֵדַתָא מָארֵי דְּאַבֵדַתָא מֵחַזֶר לְמִתְבַּע אַבֵידַתָא דִילֵיהּ, וְהַאי צַדִּיק אִישׁ אִקְרֵי. הֲדָא הוּא דִכְתִיב (בראשית מ”ג) וְהוֹרִידוּ לָאִישׁ מִנְחָה כְּדְּאוֹקִימְנָא.
19.
וכְּנֶסֶת יִשְׂרָאֵל דִּרְמִיזָא בְּיוֹם רְבִיעָאִי בְּרָזָא דִמְאֹרֹת חָסֵר סַמְכָא רְבִיעָאָה מַלְכוּתָא דְדָוִד. בְּגִין כָּךְ אַף עַל גַּב דְּאַתְרֵיהּ דְּהַאי צַדִּיק יוֹמָא דְשַׁבְּתָא אִתְכְּלִיל וְאִתְרְמִיז בְּיוֹמָא תְּלִיתָאִי לְמֶהֱוֵי סָמִיךְ לְיוֹם רְבִיעָאִי וְאִיהוּ אִנְתּוּ דִילֵיהּ בְּגִין כָּךְ מָארֵיהּ דְּאַבֵידַתָא מֵחַזֶר עַל אַבֵדָתוֹ וּבְגִין כָּךְ כְּתִיב לְתַתָּא (בראשית מ״ב:ו׳) וְיוֹסֵף הוּא הַשָׁלִיט עַל הָאָרֶץ.
20.
אֲבָל בְּזִמְנָא דְאָתֵי דְּאִיהוּ בְּאַחֲרִית הַיָּמִים בְּיוֹם שְׁתִיתָאִי דְּאִיהוּ אַלְפָא שְׁתִיתָאָה כַּד יֵיתֵי מְשִׁיחָא, דְּיוֹמָא דְקוּדְשָׁא בְּרִיךְ הוּא אֶלֶף שְׁנִין אַף עַל גַּב דְּכְּנֶסֶת יִשְׂרָאֵל חוּלָקָא דִּידָהּ יוֹמָא רְבִיעָאָה, אַזְלָא וְאִתְרְמִיזָא בְּיוֹמָא שְׁתִיתָאָה לְמֶהֱוֵי סְמִיכָא לְבַעְלָה דְּאִקְרֵי צַדִּיק יוֹמָא דְשַׁבְּתָא לְתַקְנָא לֵיהּ פָתוֹרָא וְהַאי דִכְתִיב (ירמיהו ל״א:כ״ב) כִּי בָּרָא יְיָ חֲדָשָׁה בָּאָרֶץ נְקֵבָה תְּסוֹבֵב גָּבֶר דָא אִיהוּ בְּזִמְנָא דִמְשִׁיחָא דְאִיהִי בְּיוֹמָא שְׁתִיתָאָה וּבְגִין כָּךְ כְּתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִׁשִׁי. ומַאי טַעְמָא אִתּוֹסַף ה’ מָה דְלָא הֲוָה כֵּן בִּשְׁאָר יוֹמֵי. אֲבָל בְכָל אַתְרָא ה’ דָא כְּנֶסֶת יִשְׂרָאֵל דְּאַתְיָיא לְאִזְדַּוְּוגָא בְּבַעְלָהּ יוֹמָא דְשַׁבְּתָא, כַּד יֵיתֵי לְבַעְלָהּ (ס”א לה בעלה) לְאַקָּמָא לָהּ מֵעַפְרָא. וּבְגִין כָּךְ כְּתִיב (ישעיהו כ״ז:י״ג) וָבָאוּ הַאוֹבְדִים בְּאֶרֶץ אַשּׁוּר. דָא צַדִּיק וּכְּנֶסֶת יִשְׂרָאֵל.
21.
דָבָר אֲחֵר מַאי טַעְמָא אִתְכְּלִיל בְּיוֹם תְּלִיתָאִי רָזָא דְּצַדִּיק בְּגִין דִתְּלַת דַּרְגִּין מִימִינָא וּתְלָתָא מִשְּׂמָאלָא וְאִיהוּ הֲוָה אֱמְצָעִיתָּא דְּגוּפָא לְאַשְׁקָאָה לְכוֹלָא בְּגִין לְמִנְגָד שַׁקְיוּתֵיהּ לְיוֹם רְבִיעָאִי דְאִיהִי כְּנֶסֶת יִשְׂרָאֵל דְּלֵית לָה נְהוֹרָא מִגַּרְמָהּ, סָמִיךְ לְהַאי צַדִּיק. וְתָּא חֲזֵי הַאי יוֹמָא דְשַׁבְּתָא אֲסִיר לְמֶעְבָּד עֲבִידְתָּא בְּגִין כָּךְ אִתְכְּלִילוּ בֵּיהּ תְּרֵין וַיֹּאמֶר, לְקֳבֵל תְּרֵין דַּרְגִּין וְהוּכְפָּל בֵּיהּ כִּי טוֹב.
22.
וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת לְקֳבֵל דַּרְגָא דְצֶדֶ”ק, מַלְכוּ”ת דִּלְעֵילָא דְּלֵית לָה נְהוֹרָא מִדִילָה אֶלָּא מָה דְאִתְיְיהִיב לָה עַל יְדֵי דְּצַדִּיק וּבְגִין כָּךְ דָוִד לְתַתָּא עָנִי וְאֶבְיוֹן אֲחִיד בָּהּ וְאִצְטְרִיךְ לְאוֹסָפָא לֵיהּ יוֹמִין וּשְׁנִין וְהָא אוֹקִימְנָא שִׁבְעִים שָׁנָה דַּיְיקָא וְאִקְרֵי יוֹם רְבִיעָאִי:
23.
וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמָּיִם. לְקֳבֵל דַּרְגָא דְנֶצָ”ח דְּאִיהוּ סַמְכָא יְמִינָא דְּאוֹרַיְיתָא וּלְקִבְלֵיהּ מֹשֶׁה לְתַתָּא סָמִיךְ לְעָלְמָא בְּאוֹרַיְיתָא הֲדָא הוּא דִכְתִיב (ירמיהו ל״ג:כ״ה) אִם לא בְּרִיתִי יוֹמָם וָלַיְלָה וְגוֹ’:
24.
וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ לְקֳבֵל דַּרְגָא דְהוֹ”ד דְאֲחִיד אַהֲרֹן וְאִקְרֵי יוֹם שְׁתִיתָאִי. תָּא חֲזִיִ אַהֲרֹן לְתַתָּא אַף עַל גַּב דְאָתֵי מִחֶסֶ”ד אֲחִיד לְתַתָּא בְּיוֹם שְׁתִיתָאִי דְּאִקְרֵי הוֹ”ד וְעָבִיד קָרְבָּנִין בְּאִינוּן מִינֵי בְּעִירָן דַּכְיָין וְאִתְבְּרִיאוּ בְּיוֹמָא דִילֵיהּ (לקרבא) לְאַקְרָבָא כְּנֶסֶת יִשְׂרָאֵל דְאִתְרְמִיזָא בֵּיהּ (בצד”ק) בְּצָדִי”ק לְקַשְׁרָא דַּרְגִּין דִמְהֵימְנוּתָא וּלְנַחֲתָא רַחֲמֵי לְעָלְמָא:
25.
וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם. הַאי אֲמִירָא לְקֳבֵל דַּרְגָא עִלָּאָה דְכֹלָא סְתִימָאָה דִּסְתִימִין. בָּעָא לְמֶעְבָּד יְקָרָא לְדִיּוּקְנָא בְּרָזָא דְּאָדָם וּבְכֻלְּהוּ דַּרְגִּין לְתַתָּא יָהִיב חֵילָא לְאַפָּקָא כָּל חַד כְּדְקָא חָזֵי לֵיהּ וְעָבַד אָדָם דְּשַׁלִּיט בְּכֹלָּא בְּעִלָּאֵי וְתַתָּאֵי.
26.
וְתָא חֲזֵי עַד לָא אֲשְׁלִימוּ אִינוּן שֶׁבַע דַּרְגִּין יוֹמִין עִלָּאִין לָא אִשְׁתְּלִים אָדָם לְעֵילָא. כֵּיוָן דְּאִשְׁתְּלִים לְעֵילָא אָדָם עִלָּאָה, אִשְׁתְּלִים לְתַתָּא אָדָם תַּתָּאָה. וְכֻלְהוּ עָלְמִין בִשְׁלִימוּ. בְּגִין כָּךְ שָׁלְטֵיה לְאָדָם תַּתָּאָה עַל כָּל דְּאִתְבַּרֵי בְּעַלְמָא בְּגִין דְּאָדָם עִלָּאָה שָׁלִיט עַל כֹּלָּא. וּבְגִין כָּךְ רָמַז בְּהַאי קְרָא שֶׁבַע דַּרְגִּין. דְּאִית בֵּיהּ שֶׁבַע דַּרְגִּין עִלָּאִין דְּאִקְרֵי בְּהוּ אָדָם דִּלְעֵילָא וְאִשְׁתְּלִים בְּהוּ. בְּגִין כָּךְ נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ, לְמֵיהַב לֵיהּ שֶׁפַע מֵהַהוּא אַתְרָא דְּאִקְרֵי חֶסֶד.
27.
תָּא חֲזֵי, מַאן דְּהַאי צוּלְמָא עָלֵיהּ, חֶסֶד אֵל לָא אַעְדֵי מִנֵּיהּ וְיַתְבָא עַל רֵישֵׁיהּ וְאִתְחַבְּרַת בֵּיהּ שְׁכִינְתָּא בְסֵיפָא (בסופא) דְיוֹמוֹי בְּגִין דְּהַאי חֶסֶ”ד יוֹם רִאשׁוֹן וְאִיהוּ רֵישָׁא דְכָל יוֹמִין דִּלְעֵילָא וְהַאי צוּלְמָא דְּאַתְיָא לֵיהּ מִנֵּיהּ לָא אִסְתְּלַק עַד דְּאִשְׁתְּלִימוּ יוֹמוֹי בְּהַהוּא דַּרְגָא דְאִקְּרֵי אַחֲרִית הַיָּמִים וְהוּא דַּרְגָא דְצֶדֶק וְאִיהִי שְׁבִיעָאָה, שְׁנָת הַשְׁמִיטָה בְּהַהוּא דַּרְגָא אַשְׁלִימוּ יוֹמוֹי דְּבָּר נָשׁ כַּד אִשְׁתַּלִּימוּ שִׁבְעִין שְׁנִין לְקֳבֵל שֶׁבַע דַּרְגִּין, עֲשָׂרָה לְכָל דַּרְגָא. הֲדָא הוּא דִכְתִיב (תהילים צ׳:י׳) יְמֵי שְׁנוֹתֵינוּ בָּהֶם שִׁבְעִים שָׁנָה. מַאן בָּהֶם, בְּאִינוּן יוֹמִין וּשְׁנִין דִּלְעֵילָא. וְאִם בִּגְבוּרוֹת שְׁמֹנִים.
28.
תָּא חֲזֵי, בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַלְיָא מִלְּתָא. רָזָא דְּאִינוּן שָׁב בְּדַרְגִּין (לדעתי צ”ל שבע דרגין) דִבְּהוֹן זְכוּת וְחוֹבָא בְּרָזָא דְחֶסֶ”ד וּגְבוּרָה. דְּאִי הֲכִי לָא הֲוָה לֵיהּ לְבַר נָשׁ לְמֶהֱוִי חָי בָּר מִשִׁבְעִין. אֶלָּא בְּמַזָּלָא עִלָּאָה עַתִּיקָא דְכֹלָא תַלְיָין. בְּגִין כָּךְ אִיהוּ מוֹסִיף עַל כָּל יוֹמוֹי דְכָל בַּר נָשׁ כִּרְעוּתֵיהּ.
29.
וְתָּא חֲזֵי הֲכִי אוֹלִיפְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, דְּבֵּלְילְיָא בַּתְרָאָה דְחַגָא, אִי יִסְתָּכַּל בַּר נָשׁ בְּצוּלְמָא דִילֵיהּ וַחֲזֵי לֵיהּ שְׁלִים, לָא אִתְגְּזַר עֲלוֹי מִיתָה. וּמָאי טַעְמָא בְּהַאי לֵילְיָא, בְּגִין דְז’ יוֹמִין דְחַגָא לְקֳבֵל שִׁבְעָא יוֹמִין עִלָּאִין אִינוּן. דְכָל יוֹמִין וּשְׁנִין דְּעָלְמָא בְּהוּ תַלְיָין, וְאִינוּן רְמִיזִין בְּקְרָא (דברי הימים א כט) דְּלְךָ יְיָ’ הַגְּדוּלָה וְגוֹ’ שֵׁירוּתָא דִלְהוֹן חֶסֶ”ד וְסִיּוּמָא דִלְהוֹן מַמְ”לָכָה, כְּנֶסֶת יִשְׂרָאֵל, אֲחַרִי”ת הַיָּמִים. אִשְׁתְּכַח שְׁבִיעָאָה אַחֲרִית.
30.
וְכַד אַתְיָא הַאי לֵילְיָא דִשְׁבִיעִי אִתְחֲזֵי אִי אִשְׁתַּלִּימוּ יוֹמוֹי בְּהַאי אַחֲרִית. וְאִי הַאי צוּלְמָא עִלָּאָה חֲזֵי עָלֵיהּ, חֶסֶ”ד אֵל יִתְהַדָר עָלֵיהּ כְּדִּבְקַדְמֵיתָא וְלָא מִסְתַּפֵּי מֵהָאי דִינָא דְצֶדֶ”ק וְאִיהִי בַּהֲדֵיהּ בִשְׁלִימוּ בְּחֶדְוָותָא וְאַהְדַּרַת לֵיהּ אַנְפִּין. וּבְגִין כָּךְ אַזְהַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל לְאִשְׁתֵּזָבָא מִדִינוֹי דְּהַאי צֶדֶ”ק, וּלְחַפָאַה סֻכַּת שְׁלָמָא עָלַיְיהוּ וּלְמֵיתַב בְּצִלָא דִמְהֵימְנוּתָא. הֲדָא הוּא דִכְתִיב (ויקרא כ”ג) בַּסֻכּוֹת תְּשְׁבוּ שִׁבְעַת יָמִים לְאַכְלָלָא לְהַאי דַּרְגָא דִּלְעֵילָא וּלְאוֹסָפָא בֵּיהּ בְּרָכָה מַיִּם (ממיין) עִלָּאִין, בְגִין דְּהַאי יוֹמָא שְׁבִיעָאָה אִיהוּ כְּנֶסֶת יִשְׂרָאֵל אֲנָן מָקִיפִין לְהַאי מִזְבֵּחַ עִלָּאָה בְּאִינוּן תְּרֵין לִמּוּדִים דְּאִינוּן עַרְבֵי נַחַל וְעַבְדִין בָּהּ נִסוּךְ הַמָּיִם וְיָהִיב צַדִּי”ק בְּאִינוּן שִׁתִּין דְּאִינוּן מִו’ יְמֵי בְּרֵאשִׁית כֹּלָּא בְּרָזָא דְחָכְמְתָא.
31.
וּלְבָתָר (במדבר כ”ט) בְּיוֹם הַשְׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם. עָבְדוּ כְּנִישְׁתָּא לְאִינוּן שֶׁבַע יוֹמִין עִלָּאִין וְעָבְדוּ יוֹמָא טָבָא, בְּגִין דְאִשְׁתָזְבְתוּן מִדִינוֹי דְּהַהוּא יוֹמָא שְׁבִיעָאָה. בְּגִין כָּךְ כְּתִיב בְּצַלְמֵנוּ כִּדְמוּתֵנוּ לְקֳבֵל יוֹמָא תִנְיָנָא גְבוּרָה, חוּלָקֵיהּ דְיִצְחָק. כְּדֵין אִית לְבַּר נָשׁ לְמִשְׁוֵי לְהַאי דְמוּתֵנוּ וּלְאִתְדָמֵי בְּעוֹבָדוֹי לְאִינוּן עִלָּאִין. וְכָל דָא לָמָה בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב בִּידֵי דְּבַר נָשׁ, דְּאִי בָּעֵי בַּר נָשׁ לְמִדְמֵי גַּרְמֵיהּ לְאִינוּן דִּלְעֵילָא אִשְׁתְּלִים בְּהוּ וְלָא מִסְתַּפֵּי מֵהָאי מִדַּת דִינָא עִלָּאָה.
32.
וְיֵּרְדוּ בִּדְגַת הַיָּם לְקֳבֵל דַּרְגָא דְנֶצָ”ח דְאֲחִיד בֵּיהּ מֹשֶׁה דְגָּת הַיָּם בְּהַהוּא דַּרְגָא אִתְבְּרִיאוּ וְיָהִיב לוֹן סְתִימָא דִּסְתִימִין חֵילָא לְמִשְׁלַט עָלַיְיהוּ, אִי דָמֵי בָּר נָשׁ לְעִלָּאִין, וְאִי לָא דָמֵי לְעִלָּאִין יֵרְדוּ. וְנוּנִי יַמָּא שַׁלְטִין בְּהוּ בִּבְנֵי נָשָׁא. וּבְגִין כָּךְ אַזְהִירָת לוֹן אוֹרַיְיתָא דְאִתְיְיהִיבַת עַל יְדֵי דְמֹשֶׁה (דברים ל’) וּבָחַרְתָּ בַּחַיִּים.
33.
תָּא חֲזֵי מֹשֶׁה כַּד אִתְרַמֵי לְיַמָּא לֹא שָׁלְטוּ עָלֵיהּ נוּנֵי יַמָּא וְלֹא אִסְתָפֵי מִנַּיְיהוּ בְּגִין דְּאִיהוּ הֲוָה זַמִּין לִקְרָבָא לְעֵילָא וּלְאִתְדַּבְּקָא בְּקוּדְשָׁא בְּרִיךְ הוּא, וּלְבָתָר כַּד אִתְדַבַּק שָׁלִיט עַל נוּנֵי יַמָּא. וְרָמַז לְאַהֲרֹן אֲחוּי דְּיִמְחֵי יָת יַמָּא וִימוּתוּן נוּנִי וְאִיהוּ לָא עֲבִיד הֲכִי, בְּגִין דְהַהִיא דַּרְגָא דִילֵיהּ שָׁלִיט עָלַיְיהוּ וּבֵיהּ אִתְבְּרִיאוּ וְלא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִמְחֵי אִיהוּ, בְּגִין לְאִתְהַפְּכָא לְהוּ לְאוֹיֵב. וְכַד בַּר נָשׁ אֲזִיל בְּאָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא כְּתִיב עָלֵיהּ (ישעיה מ”ג) כִּי תַעֲבוֹר בַּמַיִם אִיתְךְ אֲנִי וְגוֹ’. דְּהָא וְיֵּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָׁמַיִם לְקֳבֵל דַּרְגָא דְּשָׁמַיִם. דְּבְהַהוּא דַּרְגָא שָׁלִיט עָלַיְיהוּ וְדָא תִפְאֶרֶ”ת.
34.
וְאַף עַל גַּב דִּבְדַרְגָּא דְנֶצָ”ח אִתְעֲבִידוּ כָּל נוּנִי יַמָּא וְעוֹפֵי, לָא כְּתִיב תַמָּן אֶלָּא עוֹף כַּנַף אֲבָל הַשְׁתָּא קָרֵי לְהוּ עוֹף הַשָׁמַיִם בְּגִין דְּבַּר נָשׁ לָא שָׁלִיט עָלַיְיהוּ אֶלָּא מִסִּטְרָא דְּשָׁמַיִם. וּבַבְּהֵמָה שָׁלִיט עָלַיְיהוּ בְּרָזָא דְהוֹ”ד דְּיָהִיב לֵיהּ סִיוּעָא דְּהָא בְּהַהוּא יוֹמָא אִתְבְּרִיאוּ בְּעִירָן. וּבְכָל הָאָרֶץ שָׁלִיט בְּרָזָא דְצָדִי”ק דְּאִקְרֵי כָּ”ל וְאִיהוּ שָׁלִיט עַל הָאָרֶץ אַרְעָא עִלָּאָה. הָכִי נָמֵי בַּר נָשׁ לְתַתָּא שָׁלִיט עַל אַרְעָא תַּתָּאָה בְּגִין דְכוֹלָא בֵּיהּ. וּבְכָל הָרֹמֵשֹׁ הַרוֹמֵשׂ עַל הָאָרֶץ שָׁלִיט עָלַיְיהוּ בָּר נָשׁ מִסִיוּעָא דְאִתְיְיהִיב לֵיהּ מֵאֶרֶץ הַחַיִּים מַלְכוּת עִלָּאָה: (עד כאן מההשמטות)
35.
פָּתַח רִבִּי שִׁמְעוֹן בְּפִקּוּדֵי אוֹרַיְיתָא. וְאָמַר פִּקּוּדֵי אוֹרַיְיתָא דְּיָהַב קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל כֻּלְהוּ בְּאוֹרַיְיתָא בְּאֹרַח כְּלַל כְּתִיבֵי:
36.
בְּרִאשִׁית בָּרָא אֱלֹהִים. הֲדָא הִיא פִּקּוּדָא קַדְמָאָ”ה דְּכֹלָּא. וְאִקְרֵי פִּקּוּדָא דָא יִרְאַת ה’ דְּאִקְרֵי רֵאשִׁית. דִּכְתִיב, (תהלים קיא) רֵאשִׁית חָכְמָה יִרְאַת יְיָ. (משלי א) יִרְאַת יְיָ רֵאשִׁית דַּעַת. בְּגִין דְּמִלָּה דָא רֵאשִׁית אִקְרֵי. וְדָא אִיהִי תַּרְעָא לְאָעָלָא גוֹ מְהֵימְנוּתָא. וְעַל פִּקּוּדָא דָא אִתְקְיַּים כָּל עָלְמָא.
37. בְּרִאשִׁית בָּרָא אֱלֹהִים. “In the beginning. Elohim created” (Gen. 1:1). This is the first and foremost precept of all. And this precept is called “the fear of the Hashem,” which is called the “beginning.” As it is written, “The Fear of Hashem is the beginning of wisdom” (Ps. 111:10); “The fear of Hashem is the beginning of knowledge” (Prov. 1:7). Because this fear (or awe) is called a beginning. And it is the gateway through which one enters into Faith. So based on this precept, the whole world is able to exist.

38. Fear is divided into three types. Two have no fundamental sources and one is the actual source of fear. There is a person who fears and respects the Holy One, blessed be He, so that his children will live and not die, or because he is afraid to be punished through his body or his wealth. This person, therefore, is always afraid of Him. But we can see that the fear he has of the Holy One, blessed be He, has no actual source (is not really genuine). And there is a person who fears the Holy One, blessed be He, because he is afraid of the punishment that awaits him in the other world, and the tortures of Gehenom. These two are not the essence of fear nor its genuine source!

39. The fear that is essential and genuine occurs when a person fears his Master because he is almighty and governs all; because He is the main source and essence of all worlds. And everything that exists is as nothing compared to Him. As it is written, “and all the inhabitants of the earth are reputed as nothing” (Daniel 4:32) and a person should concentrate his desires to that place which is called “fear!”

40. Rabbi Shimon began to weep and said, woe if I say and woe if I do not say. If I say, then the evil people shall know how to serve their Master. And if I do not say, the friends shall lose this matter. Because at the location where the sacred fear is to be found, down below, there is a corresponding evil fear that smites and scourges and then prosecutes. This is a lash used for the whipping of the wicked. So, he who fears because of the punishment of being whipped and prosecuted, as is already stated, does not have that fear of Hashem that is called “the fear of Hashem tends to life” (Prov. 19:23). Then what fear is such a person endowed with? It is evil fear. And so he is ruled by that whipping lash, the evil fear, and not the fear of Hashem.

41. And because of this, the place that is named “the fear of Hashem” is called “the beginning of knowledge” (Prov. 1:7). And this precept is included here. This is the source and the main principle of all the other precepts of the Torah. Whoever observes the precept of fear observes all the others. He who does not observe the precept of fear does not observe any of the precepts of the Torah. Because this (fear) is the gateway to everything! Because of this, it is written, “In the Beginning,” which is “fear”, “Elohim created the heaven and the earth.” Because, whoever transgresses this, transgresses all of the precepts of the Torah. And the punishment for he who transgresses is this cruel and evil lash, which shall whip him. Therefore “and the earth was without form and void, and darkness was upon the face of the deep; and a wind from Elohim” (Gen. 1:2) are the four punishments for the wicked.

42. “Without form” means strangulation, as it is written, “a line of confusion” (Isaiah 34:11) that is “a measuring line” (Zech. 2:5). “Void” means stoning and refers to the stones that are sunk in the great deep for the purpose of punishing the wicked. And “darkness” means burning. As it is written, “And it came to pass, when you heard the voice out of the midst of the darkness, while the mountain did burn with fire” (Deut. 5:20). And this fierce fire “shall fall upon the head of the wicked” (Jer. 23:19) to burn them. And “a wind” means slaughtering by the sword. Because the tempest storm is a flaming, sharp sword that burns within it. As it is written, “and the bright blade of a revolving sword” (Gen. 3:24). And it is also called a wind. So this is the punishment for whoever transgresses the precepts of the Torah. Because it appears after fear that is called Beginning and includes everything. From here onward, come the rest of the precepts of the Torah.

43. The second precept is that the precept of fear is strongly attached to and never disconnected from the precept of love. A person should love his Master wholly. And what is perfect love? It is great love, as it is written, “walk before Me and be perfect” (Gen. 17:1). Meaning, to be whole with love. Thus it is written, “And Elohim said, Let there be light” (Gen. 1:3). This perfect love is called great love. And here it appears as a precept, that a person should love his Master properly.

44. Rabbi Elazar said: My father, I have heard that meaning of perfect love. He said to him: Say it, my son, in front of Rabbi Pinchas, as he is truly on that level. Rabbi Elazar said: Great love means perfect love, perfected from both sides. And if it does not include both, then

Volume 1:12aא׳:י״ב א
אִיהוּ אַהֲבָה כְּדְקָא יָאוֹת בִּשְׁלִימוּ.
1. …include both, then it is not a proper perfect love!
וְעַל דָּא תָּנִינָן בִּתְרֵין סִטְרִין אִתְפְּרַשׁ אַהֲבָה רְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא. אִית מָאן דְּרָחִים לֵיהּ מִגּוֹ דְּאִית לֵיהּ עוּתָרָא, אוֹרְכָּא דְּיוֹמִין, בְּנִין סַחֲרָנֵיהּ, שַׁלִּיט עַל שַׂנְאוֹי, אָרְחוֹי מִתְתַּקְּנָן לֵיהּ, וּמִגוֹ כָּךְ רָחִים לֵיהּ. וְאִי לְהַאי יְהֵא בְּהִפּוּכָא וִיהַדַּר עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא גִּלְגּוּלָא דְּדִינָא קַשְׁיָא, יְהֵא שַׂנְיָא לֵיהּ וְלָא יִרְחֵם לֵיהּ כְּלָל. וּבְגִין כָּךְ רְחִימוּ דָא לָאו אִיהוּ אַהֲבָה דְּאִית לֵיהּ עִקָּרָא.
2. This is why we have learned that the love of the Holy One, blessed be He, is explained in two ways. There is he who loves Him because he is rich, has length of life, his children are around him, he rules his enemies, and he succeeds in his ventures. Because of all these, he loves Him. But if it were the opposite, if the Holy One, blessed be He, were to turn the wheel of fortune against him and replace this with harsh judgment, he would then hate Him and not love Him at all. Therefore, this love is not a love that has a base.
רְחִימוּ דְּאִקְרֵי שְׁלִים הַהוּא דְּהֲוֵי בִּתְרֵין סִטְרִין בֵּין בְּדִינָא בֵּין בְּטִיבוּ. וְתִקּוּנָא דְּאָרְחוֹי דְּרָחִים לֵיהּ לְמָארֵיהּ כְּמָה דִּתְנֵינָן אֲפִלּוּ הוּא נָטִיל נִשְׁמָתָךְ מִינָךְ. דָּא אִיהוּ רְחִימוּ שְׁלִים דְּהֲוֵי בִּתְרִין סִטְרִין (יז ע”ב). וְעַל דָּא אוֹר דְּמַעֲשֵׂה בְרֵאשִׁית נָפַק וּלְבָתַר אִגְנִיז. כַּד אִגְנִיז נָפַק דִּינָא קַשְׁיָא וְאִתְכְּלִילוּ תְּרֵין סִטְרִין כְּחֲדָא לְמֶהֱוֵי שְׁלִימוּ דָּא אַהֲבָה כְּדְקָא יְאוּת.
3. The love that is called whole is that love that is included from both sides, from both Judgment, Chesed and success. He should love the Holy One, blessed be He, as we have learned; even if He was to take away your soul. This is the perfect love that includes both aspects. And because of this, the light of the acts of Creation was revealed and then hidden. When it was hidden, harsh judgment came forth and both aspects became united and reached perfection. This is proper love.
נָטְלֵיהּ רִבִּי שִׁמְעוֹן וּנְשָׁקֵיהּ. אֲתָא רִבִּי פִּינְחָס וּנְשָׁקֵיהּ וּבֵרָכֵיהּ וְאָמַר בְּוַדַּאי קוּדְשָׁא בְּרִיךְ הוּא שַׁדְּרַנִי הָכָא. דָּא הוּא (לעיל דף י”א ע”א) נְהִירוּ דַּקִּיק דְּאָמְרוּ לִי דְּאִתְכְּלִיל בְּבֵיתָאִי וּלְבָתַר נָהִיר כָּל עָלְמָא. אָמַר רִבִּי אֶלְעָזָר וַדַּאי לָא אִיצְטְרִיךְ לְאִתְנְשֵׁי יִרְאָ”ה בְּכָל פִּקּוּדִין, כָּל שְׁכֵּן בְּפִקּוּדָא דָא אִצְטְרִיךְ יִרְאָה לְאִתְדַּבְּקָא בְּהַאי. הֵיךְ אִתְדַּבְּקָא. אַהֲבָה אִיהִי בְּסִטְרָא חַד טַב כְּמָה דְּאִתְּמָר דְּיָהַב עוּתְרָא וְטַב אוֹרְכָּא דְחַיֵּי בְּנֵי מְזוֹנֵי, כְּדֵין אִיצְטְרִיךְ לְאַתְעָרָא יִרְאָה וּלְמִדְחַל דְּלָא יִגְרוֹם חוֹבָא. וְעַל דָּא כְּתִיב, (משלי כח) אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד, בְּגִין דְּהָא כָּלִיל יִרְאָ”ה בְּאַהֲבָ”ה.
4. Rabbi Shimon hugged and kissed him. Then Rabbi Pinchas came and kissed and blessed him. He then said: Certainly, the Holy One, blessed be He, has sent me here. This is that tiny ray of light that I was told shines in my house, and later on shall lighten up the entire world.” Rabbi Elazar said: Certainly, fear should not be omitted from the precepts, especially from this one (love). So fear should be attached to it. How is it attached? Love brings good from one side. As it is explained: when the Holy One, blessed be He, gives a person riches and all goodness, length of life, children, and sustenance, then that person should arouse in himself fear. And he should be afraid of what the sin might bring upon him. Of this it is written, “Happy is the man that fears always” (Proverbs 28:14), because fear is now included with love.
וְהָכִי אִצְטְרִיךְ בְּסִטְרָא אָחֳרָא דְּדִינָא קַשְׁיָא לְאַתְעָרָא בֵּיהּ יִרְאָה. כַּד חָמֵי דְּדִינָא קַשְׁיָא שַׁרְיָא עֲלוֹי, כְּדֵין יִתְעַר יִרְאָה וְיִדְחַל לְמָארֵיהּ כְּדְקָא יְאוּת וְלָא יַקְשֶׁה לִבֵּיהּ. וְעַל דָּא כְּתִיב, (משלי כח) וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה. בְּהַהוּא סִטְרָא אָחֳרָא דְּאִקְרֵי רָעָה. אִשְׁתְּכַח יִרְאָה דְּאִתְאַחֲדַת בִּתְרֵין סִטְרִין וְאִתְכְּלִילַת מִנַּיְיהוּ. וְדָא אִיהוּ אַהֲבָה שְׁלֵימָתָא כְּדְקָא יְאוּת.
5. This is how fear should be aroused – from the other aspect of harsh Judgment. Because once a person realizes that harsh Judgment prevails upon him, he shall arouse fear in himself and be afraid of his Master. Thus, he will not harden his heart. This is what is meant by the verse, “he that hardens his heart shall fall into evil” (Proverbs 28:14), which refers to the Other Side that is called ‘evil’. Thus, fear is attached to and includes them both.

6. The third precept is to know that there is a great Elohim who governs the world; and to proclaim His unity properly every day, using the supernal six extremities (Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod of Zeir Anpin); to unify them into one whole by the six words of Sh’ma Yisrael; and to concentrate them above. Therefore, we should prolong the pronunciation of the word Echad to the time to pronounce the six words. This is the reason why it is written, “Let the waters under the heaven be gathered together to one place” (Genesis 1:9). Let all the grades that are below the heaven be gathered into one place, so the six extremities will be in a state of perfection as they should. Nevertheless, even with the proclamation of His unity fear should be attached to it. So one should prolong the pronunciation of the letter Dalet in the word Echad. This is why the letter Dalet is large. Thus it is written, “and let the dry land appear” (Ibid.), which means let the letter Dalet, which is dry land, be seen and attached to that unification.

7. And after (Malchut) is attached above, she should then be attached down below to her multitudes, to the other six directions which are down below. ‘Blessed be the name of the glory of His Kingdom for ever and ever’, (Heb. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד) which in Hebrew contains six additional words expressive of this unity. And then what was dry land becomes fertile soil that can produce fruits and flowers, and in which trees can be planted. This is implied in the verse, “And Elohim called the dry land earth” (Ibid. 10). This was accomplished by the unity below, a properly complete desire. And this is why the expression “that it was good” appears twice; once for the upper and once for the lower unity. So (Malchut) has been united with both aspects. Hence, it is written, “Let the earth bring forth grass” (Ibid. 11), because by now she has been prepared to produce fruit and flowers properly!

8. The fourth precept: to know that Hashem is the Elohim. As it is written, “Know this day, and consider it in your heart, that Hashem He is the Elohim”(Deuteronomy 4:39). Meaning, that the name Elohim is included in the name of Hashem, and acknowledged as one and inseparable. And this is the secret of the verse, “Let there be luminaries (Heb. מְאֹרֹת) in the firmament of heaven…to give light upon the earth” (Genesis 1:14-15), that both names should be as one without any separation. Thus, מְאֹרֹת, spelled without a Vav, should be included within the term heaven, because they are as one and inseparable. Black light (Malchut) within white light (Zeir Anpin). Both are as one without separation.
Volume 1:12bא׳:י״ב ב
וְדָא הוּא עֲנָנָא חִיוְורָא דִימָמָא וְעֲנָנָא דְאֶשְׁתָּא בְּלֵילְיָא. (כמה דאמרו חברייא) מִדַּת יוֹם וּמִדַת לַיְלָה. וּלְאִתְתַּקַּן דָּא בְּדָא לְאַנְהָרָא כְּמָה דְאִתְּמָר לְהָאִיר עַל הָאָרֶץ.
1. And this is the white cloud by day and the cloud of fire by night, the attribute of day, and the attribute of night, as they should be established by each other into one whole, to illuminate. As it is written, “to give light upon the earth.”
וְדָא חוֹבָה דְהַהוּא נָחָשׁ קַדְמָאָה חִבַּר לְתַתָּא וְאִתְפְּרַשׁ לְעֵילָא. וּבְגִין כָּךְ גָּרַם מַה דְּגָרַם לְעָלְמָא. בְּגִין דְּאִצְטְרִיךְ לְאַפְרָשָׁא לְתַתָּא וּלְחַבְּרָא לְעֵילָא. וּנְהוֹרָא אוּכְמָא אִצְטְרִיךְ לְאִתְאַחֲדָא לְעֵילָא בְּחִבּוּרָא חֲדָא. וּלְאִתְאַחֲדָא לְבָתַר בְּאֻכְלוּסָהָא בְּיִחוּדָהָא וּלְאַפְרָשָׁא לָהּ מִסִּטְרָא בִּישָׁא. וְעִם כָּל דָּא אִצְטְרִיךְ לְמִנְדַע דֶּאֱלהִים יְיָ כֹּלָא חַד בְּלָא פִּירוּדָא. ה’ הוּא הָאֱלהִים. וְכַד יִנְדַע בַּר נָשׁ דְּכֹלָּא חַד וְלָא יַשְׁוֵי פִּירוּדָא, אֲפִילּוּ הַהִיא סִטְרָא אָחֳרָא יִסְתְּלַק מֵעַל עָלְמָא וְלָא אִתְמְשַׁךְ לְתַתָּא.
2. This is the sin of the primeval serpent, who unites down below but separates above. Because of this, he caused what he caused to the world. Because what is below should be separated, and what is above should be united. So the black light should be united above into one unified whole. And then she should become united together with her own legions and be separated from the evil side. Nevertheless, it is necessary to know that Elohim and Yud Hei Vav Hei are one without separation. Yud Hei Vav Hei He is Elohim. So when a person acknowledges that both are one and does not cause any separation between them, even the ‘Other Side’ will disappear from the world and not be drawn downward.

3. This is the secret behind the words, “And let them be for luminaries (Heb. מְאֹרֹת)” (Genesis 1:14), which is formed from the two words אוֹר (Eng. ‘Light’) and מָוֶת (Eng. ‘death’) because the Kelipah follows the Brain and the Brain is the light; the Other Side is death. The letters forming the word אוֹר are kept together, while the letters forming the word מָוֶת are separated from one another. The light is gone from there, the separated letters of death join one another. Eve meddled with these letters and brought evil to the world. As it is written, “And when the woman saw that…was good” (Heb. וַתֵּרֶא) (Genesis 3:6), she turned the letters of Me’orot backwards, that is she removed the letters of וַתֵּרֶא from there, leaving only the letters Mem and Vav. And they went along and took the letter Tav with them, (death). This is how she brought death upon the world, as the scriptures inform us. “וַתֵּרֶא…” (Genesis 3:6). Rabbi Elazar said: Father, I have learned that after Eve had removed the letters of וַתֵּרֶא from the word Me’orot, not the letters Mem and Vav remained, but only Mem remained above, Vav, which is always life, turned into Mavet. When it left and took the letter Tav, as it is written, “she took (Heb. וַתִּקַּח)…and gave (Heb. וַתִּתֵּן)” (Ibid.), so the word Mavet was completed, as its letters joined one another. He said to him: Blessed are you my son, as we have now clarified this subject.
פִּקּוּדָא חֲמִישָׁאָה כְּתִיב, (בראשית מ”ו ע”ב) יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָה. בְּהַאי קְרָא אִית תְּלַת פִּקּוּדִין. חַד לְמִלְעֵי בְּאוֹרַיְיתָא. וְחַד לְאִתְעֲסָקָא בִּפְרִיָּה וּרְבִיָּה. וְחַד לְמִגְזַר לִתְמַנְיָיא יוֹמִין וּלְאַעֲבָרָא מִתַּמָּן עָרְלָתָא. לְמִלְעֵי בְּאוֹרַיְיתָא וּלְאִשְׁתַּדָּלָא בָהּ וּלְאַפָּשָׁא לָהּ בְּכָל יוֹמָא לְתַקְּנָא נַפְשֵׁיהּ וְרוּחֵיהּ.
4. The fifth precept is found in the verse, “Let the waters swarm abundantly with moving creatures that have life” (Genesis 1:20). This verse contains three precepts. The first is to study the Torah; the second is to beget children: and the third is to circumcise a male child on the eighth day of life and remove the foreskin. It is necessary to study the Torah with great effort at all times, in order to better one’s spirit and soul.
דְּכֵיוָן דְּבַר נָשׁ אִתְעַסַּק בְּאוֹרַיְיתָא (נח ס”ב ע”א) אִתְתַּקַּן (ש”כ ע”א) בְּנִשְׁמָתָא אָחֳרָא קַדִּישָׁא. דִּכְתִיב שֶׁרֶץ נֶפֶשׁ חַיָּה. נֶפֶשׁ דְּהַהִיא חַיָּה קַדִּישָׁא. דְּכַד בַּר נָשׁ לָא אִתְעַסַּק בְּאוֹרַיְיתָא לֵית לֵיהּ נַפְשָׁא קַדִּישָׁא. קְדוּשָׁא דִּלְעֵילָא לָא שַׁרְיָא עֲלוֹי. וְכַד אִשְׁתַּדַּל בְּאוֹרַיְיתָא, בְּהַהוּא רְחִישׁוּ דְּרָחִישׁ בָּהּ זָכֵי לְהַהִיא נֶפֶשׁ חַיָּה, וּלְמֶהֱדַר כְּמַלְאָכִין קַדִּישִׁין. דִּכְתִיב, (תהילים ק״ג:כ׳) בָּרְכוּ יְיָ מַלְאָכָיו, אִלֵּין אִנּוּן דְּמִתְעַסְּקִין בְּאוֹרַיְיתָא דְּאִקְרוּן מַלְאָכָיו בְּאַרְעָא.
5. As a person labors in the study of the Torah, he is endowed with an additional holy soul, as it is written, “moving creatures (lit. ‘soul’) that have life.” This refers to the holy living creature (Malchut). If a person does not delve in the study of the Torah, he does not receive this holy soul, and the holiness of above does not rest upon him. However, when he does study the Torah, he merits that living soul by his mouthing the words of the Torah. Thus he becomes like the angels of above. As it is written, “Bless Hashem, you angels of His” (Psalms 103:20). This refers to those who study the Torah and are called “His angels” on earth.
וְדָא הוּא דִכְתִיב וְעוֹף יְעוֹפֵף עַל הָאָרֶץ. הַאי בְּהַאי עָלְמָא. בְּהַהוּא עָלְמָא תָּנִינָן דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן גַּדְפִין כְּנִשְׁרִין וּלְאַשָּׁטָא בְּכָל עָלְמָא דִּכְתִיב, (ישעיהו מ׳:ל״א) וְקּוֵֹי יְיָ יַחֲלִיפוּ כֹחַ יַעֲלוּ אֵבָר כַּנְּשָׁרִים. וְהַיְנוּ דִכְתִיב וְעוֹף יְעוֹפֵף עַל הָאָרֶץ דָּא אוֹרַיְיתָא דְּאִקְרֵי מַיִם יִשְׁרְצוּן וְיִפְקוּן רִחֲשָׁא דְּנֶפֶשׁ חַיָּה מֵאֲתַר דְּהַהִיא חַיָּה יִמְשְׁכוּן לָהּ לְתַתָּא כְּמָה דְאִתְּמָר. וְעַל דָּא אָמַר דָּוִד (וישב קי”ב ע”ב) (תהילים נ״א:י״ב) לֵב טָהוֹר בְּרָא לִי אֱלהִים, לְמִלְעֵי בְּאוֹרַיְיתָא, וּכְדֵין וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי:
6. And it is also written, “And let birds fly above the earth” (Genesis 1:20). This refers to this world, but as far as the other world is concerned, we have learned that the Holy One, blessed be He, will provide them with wings like those of the eagles to allow them to meander around in all the worlds. As is written, “But they that wait upon Hashem shall renew their strength; they shall mount up with wings as eagles” (Isaiah 40:31). Thus it is written, “and let birds fly above the earth,” because the Torah that is called “the waters” (Genesis 1:20) abounds, bringing forth expressions of the living soul, that is aroused from its place of living creature, to be drawn down below, as we have learned. And this is what King David referred to, when he said, “Create in me a clean heart, O Elohim” (to study and learn the Torah), and then “renew a steadfast spirit within me” (Psalms 51:12).
פִּקּוּדָא שְׁתִיתָאָה לְאִתְעַסְּקָא בִּפְרִיָּה וּרְבִיָּה. דְּכָל מָאן דְּאִתְעַסַּק בִּפְרִיָּה וּרְבִיָּה, גָּרִים (וישב קפ”ו ע”ב) לְהַהוּא נָהָר לְמֶהוֵי נְבִיעַ תָּדִיר וְלָא יִפָּסְקוּן מֵימוֹי. וְיַמָּא אִתְמַלְיָיא בְּכָל סִטְרִין. (קנ”ב א) וְנִשְׁמָתִין חַדְתִּין מִתְחַדְּשָׁן וְנָפְקִין מֵהַהוּא אִילָנָא. וְחֵילִין סַגִּיאִין אִתְרַבִּיאוּ לְעֵילָא בַּהֲדֵי אִנּוּן נִשְׁמָתִין. הֲדָא הוּא דִכְתִיב, (בראשית א׳:כ׳) יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה, דָּא בְּרִית קַיָּימָא קַדִּישָׁא נְהָר דְּנָגִיד וְנָפִיק, וּמַיָא דִילֵיהּ אִתְרַבִּיאוּ וְרַחֲשִׁין רִחֲשָׁא וְרִבּוּיָא דְּנִשְׁמָתֵיה לְהַהִיא חַיָּה.
7. The sixth precept is to procreate. Because he who procreates and begets children causes that river to flow continuously. Its waters shall never fail and the sea shall be filled from all directions. New souls are renewed and shall come forth from that tree, and many hosts of heaven will multiply together with those souls. This is why it is written, “Let the waters swarm abundantly with moving creatures that have life.”This refers to the sign of the holy covenant, the river that flows and comes forth, as its waters swell and move with swarms and innumerable souls for that living creature!
וּבְאִנּוּן נִשְׁמְתִין דְּעָאלִין בְּהַהִיא חַיָּה נַפְקֵי כַּמָּה עוֹפֵי דְּפָרְחָן וְטָאסָן כָּל עָלְמָא. וְכַד נִשְׁמְתָא נָפְקָא לְהַאי עָלְמָא הַהוּא עוֹפָא דְּפָרַח וְנָפַק בַּהֲדֵי הַאי נִשְׁמְתָא מֵהַהוּא אִילָנָא נָפַק עִמֵיהּ. כַּמָּה נָפְקָן בְּכָל נִשְׁמְתָא וְנִשְׁמְתָא. (קס”א ב’, כ”א, מ”א ב) תְּרֵין, חַד מִימִינָא וְחַד מִשְּׂמָאלָא. אִי זָכֵי אִנּוּן נָטְרִין לֵיהּ דִּכְתִיב, (תהילים צ״א:י״א) כִּי מַלְאָכָיו יְצַוֶּה לָךְ. וְאִי לָא אִנּוּן מְקַטְרְגֵי עֲלֵיהּ.
8. Together with those souls that enter the living creature, many birds come forth. They fly around and roam the entire world, so that when a soul comes forth and is on its way down to this world, the bird that flew off and left with that soul from the same tree accompanies it! How many leave together with each soul? Two! One on the right and one on the left. If he is worthy, they guard him. As it is written, “For He will give His angels charge over you” (Psalms 91:11). But if he is not worthy, then they prosecute him.
אָמַר רִבִּי פִּינְחָס
9. Rabbi Pinchas said:

Volume 1:13aא׳:י״ג א

1. There are three angels that are guardians over a person, if he is worthy. As it is written, “If there be an angel over him, a defender, one among a thousand to declare to man what is right” (Job 33:23); “if there be an angel,” this is one; “a defender,” this is two; “one among a thousand,” this is three! Rabbi Shimon said: There are five. Because the verse continues, “Then he is gracious to him and says…” (Ibid. 24). “He is gracious,” this is one angel, and “and says,” this is a second, so there are five. Rabbi Pinchas said: This is not so! “He is gracious to him,” refers to the Holy One, blessed be He, by Himself. Because nobody else is permitted to be gracious to Him Himself.

2. Rabbi Shimon replied: You have said well! And he who abstains from procreating belittles, so to speak, the form that includes all forms. And he blocks the flow of the waters of that river as he renders defective the sign of the holy covenant from all sides. Of such a person, it is written, “And they shall go forth and look upon the carcasses of the men that have rebelled against Me” (Isaiah 66:24). “Against Me” for sure! And this is said about the body, as the soul shall never enter beyond the curtain, and it shall be banished from that world.
פִּקּוּדָא שְׁבִיעָאָה לְמִגְזַר לִתְמַנְיָא יוֹמִין וּלְאַעֲבָרָא זוּהֲמָא דְּעָרְלְתָא, בְּגִין דְּהַהִיא חַיָּה אִיהִי דַרְגָא תְּמִינָאָה לְכָל דַּרְגִּין, וְהַהִיא נֶפֶשׁ דְּפָרְחָא מִינָהּ אִצְטְרִיכָא לְאִתְחֲזָאָה קַמָּהּ לִתְמַנְיָא יוֹמִין כְּמָה דְאִיהִי (בראשית ל”ג א) דַרְגָּא תְּמִינָאָה. וּכְדֵין אִתְחַזֵּי וַדַּאי דְּאִיהִי נְפֶשׁ חַיָּה. נֶפֶשׁ דְּהַהִיא חַיָּה קַדִּישָׁא וְלָא מִסִּטְרָא אָחֳרָא. וְדָא אִיהוּ יִשְׁרְצוּ הַמַּיִם. בְּסִפְרָא דַּחֲנוֹךְ יִתְרַשְׁמוּן מַיָא דְזַרְעָא קַדִּישָׁא רְשִׁימוּ דְּנֶפֶשׁ חַיָּה. וְדָא רְשִׁימוּ דְּאָת יוּ”ד דְּאִתְרְשִׁים בְּבִשְׂרָא קַדִּישָׁא מִכָּל שְׁאָר רְשׁוּמִין דְּעָלְמָא.
3. The seventh precept is to perform circumcision on the eighth day of life and remove the defilement of the foreskin. Because that living creature is the eighth grade, compared to the other grades. And that soul that flies away and emerges from it must appear before it on the eighth day, as it in itself is the eighth grade. And then it is made clear that it is a living soul. A soul that belongs to that holy living creature and not to the Other Side. And this is alluded to by the words, “Let the waters swarm abundantly” (Genesis 1:20). This has been explained in the book of Enoch as, “Let the waters of the holy seed be stamped by the impression of the living soul.” And this alludes to the impression that the letter Yud marked upon the holy flesh, more than any other mark that exists in the world.

4. “And let birds fly above the earth” (Ibid.). This refers to Elijah, who flies over the entire world in four flights to be present at every place where the sacred circumcision is performed. So a chair should be prepared for him, and it should be said out loud, This is the chair of Elijah. If this is not done, he will not appear! “And Elohim created great crocodiles”(Ibid. 21). Two, and these two include the removal of the foreskin and the uncovering of the corona. And these two are male and female. “and every living creature that moves” (Ibid). This refers to the mark of the sign of the holy covenant, which is the holy living creature, as we have previously stated. “…which the waters brought forth abundantly,” these are the supernal waters that are drawn down into the sign of this mark.
וּבְגִין דָא אִתְרְשִׁימוּ יִשְׂרָאֵל בִּרְשִׁימוּ קַדִּישָׁא וְדַכְיוּ לְתַתָּא, כְּגַוְונָא דְּאִנּוּן רְשִׁימִין קַדִּישִׁין, לְאִשְׁתְּמוֹדְעָא בֵּין סְטַר קַדִּישָׁא לְסִטְרָא אָחֳרָא דִמְסָאֲבוּ. אוּף יִשְׂרָאֵל רְשִׁימִין לְאִשְׁתְּמוֹדְעָא בֵּין (סטר) קִדּוּשָׁא, לְעַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת דְּאַתְיָין מִסִּטְרָא אָחֳרָא דִמְסָאֲבָא כְּמָה דְּאִתְּמָר. וּכְמָה דְּרָשִׁים לוֹן הָכִי רָשִׁים בְּעִירֵי וְעוֹפֵי דִלְהוֹן לִבְעִירֵי וְעוֹפֵי דְעַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת. זַכָּאָה חוּלַקְהוֹן דְּיִשְׂרָאֵל:
5. This is the reason why Yisrael down below are marked by the holy and pure impression, similar to the holy impressions. This distinguishes the holy side from the Other Side. Thus are they marked, to distinguish the holiness of Israel from the impure idol worshiping nations that originate from the Other Side, as we have learned. Just as He marked Israel, so did He mark their cattle and their fowl to distinguish them from the cattle and fowl of the idol worshiping nations. Happy is the portion of Yisrael!
פִּקּוּדָא תְּמִינָאָה לְמִרְחַם גִּיּוֹרָא (על) דְּעָאל לְמִגְזַר גַּרְמֵיהּ (יתרו ע’ ע”א) וּלְאָעֳלָא תְּחוֹת גַּדְפוֹי דִשְׁכִינְתָּא. וְאִיהִי אָעִילָא לוֹן תְּחוֹת גַּדְפָהָא לְאִנּוּן דְּמִתְפָּרְשָׁן מִסִּטְרָא אָחֳרָא מְסָאֳבָא וּמִתְקָרְבִין לְגַבָּהּ. דִּכְתִיב תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. וְאִי תֵימָא דְּהַאי נֶפֶשׁ חַיָּה דִכְלִילָא בְּיִשְׂרָאֵל לְכֹלָּא הִיא אִזְדַּמְּנַת. הֲדַר וְאָמַר לְמִינָהּ. כַּמָּה אַכְּסַדְּרִין וְאִדְרִין דָּא לְגוֹ מִן דָּא אִית לָהּ לְהַאי אֶרֶץ דְּאִיהִי חַיָּה תְּחוֹת גַּדְפָהָא.
6. The eighth precept is to love the convert who comes to be circumcised and desires to enter under the wings of the Shechinah. And She (Malchut) takes under Her wings those who separate themselves from the defiled Other Side, and approach Her. As it is written: “Let the earth bring forth the living creatures after their kind” (Genesis 1:24). And in case you might say that this living soul, which includes Yisrael, is assigned to everyone, He repeats, “after their kind”. O how many corridors and chambers, one inside the other, does the earth which is living have under its wings!

7. The right wing has two chambers, and from this wing, two nations come forth. They are close with regard to Unity to Yisrael and enter into these chambers. And under the left wing there are two additional chambers that are divided between two other nations, which are Ammon and Moab. And they are all called living soul. And how many other closed chambers are there in each and every wing. From these chambers souls go forth and are divided among those proselytes who are converted, and these are called living soul, but “after their kind.” They all enter under the wings of the Shechinah, but do not go beyond. But the soul of Yisrael comes from the body of that tree. And from there, the souls fly off down into this earth, down deep inside its bowels! And the secret behind this is as written: “For you shall be a land of delight” (Malachi 3:12). Therefore, Yisrael is the darling son for whom She yearns from the bottom of Her heart. And Yisrael are called “who are borne by Me from birth (lit. ‘belly’)”(Isaiah 46:3) and not from the wings that are on the outside. And furthermore,
Volume 1:13bא׳:י״ג ב
גִּיּוֹרִין לֵית לוֹן חוּלָקָא בְּאִילָנָא עִלָּאָה כָּל שְׁכֵּן בְּגוּפָא דִּילֵיהּ. אֲבָל חוּלָקָא דִלְהוֹן בְּגַדְפִין אִיהוּ וְלָא יַתִּיר. וְגִיּוֹרָא תְּחוֹת גַּדְפֵי שְׁכִינְתָּא וְלָא יַתִּיר (לך לך צ”ו ע”א) גֵּירֵי הַצֶּדֶק אִנּוּן דְּתַמָּן שָׁרָאן וְאִתְאַחֲדָן וְלָא לְגוֹ כְּמָה דְּאִתְּמָר. וּבְגִין כָּךְ תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. וּלְמָאן, בְּהֵמָה וָרֶמֶשׁ וְחַיְתוֹ אֶרֶץ לְמִינָהּ כֻּלְהוּ שָׁאֲבִין נֶפֶשׁ מֵהַהִיא חַיָּה, אֲבָל כָּל חַד לְמִינָהּ כְּדְקָא חָזֵי לָהּ:
1. the proselytes have no part in the upper tree, especially not in its body (trunk). So their place is in the wings and not beyond. Therefore, the convert’s place is under the wings of the Shechinah, and not higher. And the true proselytes are those who reside there – and not inside. This is why it is said: “Let the earth bring forth the living creatures after their kind.” And to whom? “Cattle, and creeping thing, and beast of the earth after their kind” (Genesis 1:24). All draw their spirit from within that living creature, but each one according to its kind, as is appropriate to it!
פִּקּוּדָא תְּשִׁיעָאָה לְמֵיחַן לְמִסְכְּנֵי וּלְמֵיהַב לוֹן טַרְפָּא. דִּכְתִיב נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ. נַעֲשֶׂה אָדָ”ם, מְשׁוּתָּפָא כְּלַל דְּכַר וְנוּקְבָא. בְּצַלְמֵנוּ, עֲתִירֵי. כִּדְמוּתֵנוּ, מִסְכְּנֵי. דְּהָא מִסִּטְרָא דִּדְכוּרָא עֲתִירֵי, וּמִסִּטְרָא דְּנוּקְבָא מִסְכְּנֵי. כְּמָה דְאִנּוּן בְּשׁוּתְּפָא חֲדָא. וְחָס דָּא עַל דָּא, וְיָהִיב דָּא לְדָא וְגָמִיל לֵיהּ טִיבוּ, הָכִי אִצְטְרִיךְ בַּר נָשׁ לְתַתָּא לְמֶהֱוֵי עֲתִירָא וּמִסְכְּנָא בְּחִבּוּרָא חֲדָא, וּלְמֵיהַב דָּא לְדָא וּלְגָמְלָאָה טוּבָא דָּא לְדָא.
2. The ninth precept is to show mercy to the needy and supply them with food. As it is written: “Let Us make man in Our image, after Our likeness” (Genesis 1:26). “Let Us make man” is used in the compound sense, indicating that it includes Male and Female. “In Our image”, the rich; “after Our likeness”, the poor. Because from the aspect of the Male, they are rich; from the aspect of the Female, they are poor. But as they are united as one, show compassion to each other, share with each other, and are benefactors to each other, so should man below behave. The rich and the poor should be united together as one, and should share with each other and be benefactors to each other.

3. “And let them have dominion over the fish of the sea” (Ibid.). We have seen this secret in the Book of King Solomon, where it says that if a person has pity on the poor from all his heart, his image shall not be changed and shall remain forever as that of the first man. As a result of having the mark of the image of Adam, he therefore shall rule over all creatures on earth by that image. As it is written, “And the fear of you and the dread of you shall be upon every beast” (Genesis 9:2). All have fear of that image and dread the image marked on him, because this is the most praised precept. It is above all the others, because by this precept, the Son of Man is able to elevate himself by the image of Adam.

4. How do we know this? From Nebuchadnezzar! Because even though he dreamt that dream, as long as he had mercy upon the poor, the dream did not come true. But because he cast the evil eye on the poor not to be gracious to them, what does the verse say? It reads, “While the word was in the king’s mouth” (Daniel 4:28), his image immediately changed and he was rejected from people. This is why, “Let Us make man” (Genesis 1:26). Here the term “to make” is used. So in the verse it is written, “The man’s name where I worked (lit. ‘made’) today is Boaz” (Ruth 2:19).

5. The tenth precept is to put on Tefilin, and to complete himself with the supernal image. As it is written, “And Elohim created man in His own image” (Genesis 1:27). He opened the discussion by saying: “Your head upon you is like the Carmel” (Song of Songs 7:6). This verse has already been explained. Nevertheless, “Your head upon you is like the Carmel” applies to the supernal head – the Tefilin worn on the head of the holy Supernal King Yud Hei Vav Hei that appears in the written letters: Each letter is equivalent to one paragraph. The Holy Name is engraved according to the proper order of the letters. And we have learned that the verse “that you are called by the name of Hashem, and they shall be afraid of you” (Deuteronomy 28:10) refers to the Tefilin of the head, which represent the Holy Name, according to the order of the letters.
פַּרְשְׁתָא קַדְמָאָה (שמות יג) קַדֶּשׁ לִי כָל בְּכֹר. דָּא י דְּאִיהִי קֹדֶשׁ. בּוּכְרָא דְּכָל קוּדְשִׁין עִלָּאִין. פֶּטֶר כָּל רֶחֶם, בְּהַהוּא שְׁבִיל דַּקִּיק דְּנָחַת מִן יוּ”ד דְּאִיהוּ אַפְתַּח רַחֲמָא (רחמה) לְמֶעְבַּד פֵּירִין וְאִבִּין כְּדְקָא יָאוֹת. וְאִיהוּ קֹדֶשׁ עִלָּאָה.
6. The first words that appear in the Tefilin read, “Sanctify to Me all the firstborn (Heb. קַדֶּשׁ לִי…)” (Exodus 13:2). This corresponds to Yud, which is holiness – which is the firstborn of all the supernal sanctities. These are “whatever opens the womb” (Exodus 13:12) by that narrow line that descends from the Yud, which opens the womb to bring forth proper fruit and seeds. This is the supernal holiness.

7. The second paragraph reads, “And it shall be when Hashem shall bring you (Heb. וְהָיָה כִי יְבִיאֲךָ)” (Exodus 13:5). This is Hei. This is the temple whose womb is opened by the letter Yud through fifty openings, corridors and rooms that are concealed within it. The letter Yud made an opening in that temple so that the sound of the Shofar can be heard through it. Because the Shofar is blocked on all sides, Yud came and opened it so that the sound could be heard. When it opened it, the Shofar was blown and sound was emitted. The emission of this sound was to free the slaves. So by blowing of the Shofar, Yisrael were delivered from Egypt. And so another time in the future, at the End of Days. Every deliverance originates from this Shofar. And this is why the exodus from Egypt is written in this paragraph. Because it is a result of this Shofar – by the force of the letter Yud – that the womb was opened, enabling it to bring forth its sound to redeem the slaves. This is Hei, the second letter of the Holy Name.
פַּרְשְׁתָא תְּלִיתָאָה רָזָא דְיִחוּדָא (דברים ו) דִּשְׁמַע יִשְׂרָאֵל. דָּא וָא”ו דְּכָלִיל כֹּלָּא, וּבֵיהּ יִחוּדָא דְכֹלָּא. וּבֵיהּ אִתְיַיחֲדָן וְהוּא נָטִיל כֹּלָּא. פַּרְשְׁתָא רְבִיעָאָה (דברים ה) וְהָיָה אִם שָׁמוֹעַ, כְּלִילוּ דִּתְרֵין סִטְרִין
8. The third paragraph is the secret of the unification in “Hear O Yisrael (Heb. שְׁמַע יִשְׂרָאֵל)” (Deuteronomy 6:4). This corresponds to the letter Vav and combines all within; itself – the unity of all, as all are united in it. And it gathers all, as well! The fourth paragraph reads, “And it shall come to pass, if you shall hearken (Heb. וְהָיָה אִם שָׁמוֹעַ)” (Deuteronomy 11:13). This includes two aspects (Chesed and Gevurah)
Volume 1:14aא׳:י״ד א
דְּאִתְאַחֲדַת בְּהוּ כְּנֶסֶת יִשְׂרָאֵל גְּבוּרָה דִּלְתַתָּא. וְדָא ה בַּתְרָאָה דְּנָטְלָא לוֹן וְאִתְכְּלֵילַת מִנְּהוֹן. וּתְפִלִּין אַתְוָון דִּשְׁמָא קַדִּישָׁא אִנּוּן מַמָּשׁ. וְעַל דָּא רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל אִלֵּין תְּפִלִּין (בא מ”ג א’, ואתחנן רס”ד א) דְּרֵישָׁא). (שיר השירים ז׳:ו׳) וְדַלַּת רֹאשֵׁךְ הַהִיא תְּפִלָּה שֶׁל יַד דְּאִיהִי מִסְכְּנָא לְגַבֵּי עֵילָא אוּף הָכִי שְׁלִימוּ אִית לָהּ כְּגַוְונָא דִּלְעֵילָא. (שיר השירים ז׳:ו׳) מֶלֶךְ אָסוּר בָּרְהָטִים קָשִׁיר אִיהוּ וְאָחִיד בְּאִנּוּן בָּתֵּי לְאִתְאַחֲדָא בְּהַהוּא שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת. וְעַל דָּא מָאן דְּאִתְתַּקַּן בְּהוּ אִיהוּ הֲוִי בְּצֶלֶם אֱלֹהִים. מָה אֱלהִים אִתְיַחֲדָא בֵּיהּ שְׁמָא קַדִּישָׁא, אַף הוּא אִתְיַחַד בֵּיהּ שְׁמָא קַדִּישָׁא כְּדְקָא יְאוּת. זָכָר וּנְקֵבָה בָּרָא אוֹתָם. תְּפִלִּין דְּרֵישָׁא וּתְפִלָּה שֶׁל יַד וְכֹלָא חָד.
1. combined together because the Congregation of Yisrael, which is the lower Gevurah, is united with them. And this is the last Hei, which gathers all the others together and includes them all. The Tefilin are actually the letters of the Holy Name. Therefore, “Your head upon you is like the Carmel” – the Tefilin of the head. “And the hair (Heb. dalat) from dalah (poor) of your head” (Song of Songs 7:6) refers to the Tefilin of the hand, as she is poor, in comparison to above. Thus, she achieves perfection as above! “a king is caught in its tresses” (Ibid. 6), that he is tied down and tightly held in those compartments for the purpose of being properly united with that Holy Name. Therefore, whoever puts them on receives the image of Elohim. Because just as Elohim is united with the Holy Name, so does the person who puts them on become united with the Holy Name accordingly. “Male and female He created them” (Genesis 1:27) – the Tefilin of the head and the Tefilin of the hand – and all is one (the same)!
פִּקּוּדָא חַדְסַר לְעַשְׂרָא מַעַשְׂרָא דְאַרְעָא. הָכָא אִית תְּרֵין פִּקּוּדִין. חַד לְעַשְׂרָא מַעַשְׂרָא דְאַרְעָא. וְחַד בִּכּוּרֵי דְּפֵירֵי אִילָנָא. דִּכְתִיב (בראשית א׳:כ״ט) הִנֵּה נָתַתִי לָכֶם אֶת כָּל עֵשֶׂב זוֹרֵעַ זֶרַע אֲשֶׁר עַל פְּנֵי כָל הָאָרֶץ. כְּתִיב הָכָא הִנֵּה נָתַתִּי. וּכְתִיב הָתָם (במדבר י״ח:כ״א) וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי אֶת כָּל מַעֲשֵׂר בְּיִשְׂרָאֵל. וּכְתִיב, (ויקרא כ״ז:ל׳) וְכָל מַעֲשַׂר הָאָרֶץ מִזֶּרַע הָאָרֶץ מִפְּרִי הָעֵץ לַה’ הוּא.
2. The eleventh precept is to give a tithe of the land’s product. Here we have two precepts. One is to give a tithe of the land’s product, and the other is {to bring} the first fruits of the trees. As it is written, “Behold, I have given you every herb yielding seed, which is upon the face of all the earth” (Genesis 1:29). Here it is written, “I have given you;” elsewhere it is written, “And to the children of Levi, behold, I have given all the tithe in Yisrael” (Numbers 18:21). In a third place, it is further written, “And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is to Hashem” (Leviticus 27:30).
פִּקּוּדָא תְּרֵיסַר לְאַיְיתָאָה בִּכּוּרֵי דְאִילָנָא דִּכְתִיב, (בראשית א׳:כ״ט) וְאֶת כָּל הָעֵץ אֲשֶׁר בּוֹ פְּרִי עֵץ זוֹרֵעַ זָרַע. כָּל מָאן דְּאִתְחַזֵּי לִי, לְכוֹן אֲסִירָא לְמֵיכַל. אַתִּיר לוֹן וְיָהַב לוֹן כָּל מַעַשְׂרָא דִילֵיהּ וּבִכּוּרִין דְּאִילָנִין. נָתַתִּי לָכֶם, לָכֶם וְלא לְדָרִין דְּבַתְרֵיכוֹן.
3. The twelfth precept – to bring the first fruits of the trees as an offering. As it is written, “and every tree, on which is the fruit of a tree yielding seed” (Genesis 1:29). Whatever I deserve is forbidden to you to eat. He permitted them (to eat) and gave them all His tithe and first fruits of the trees. “I have given to you” – “to you,” and not to the generations after you.
פִּקּוּדָא תְּלֵיסַר. לְמֶעְבַּד פּוּרְקָנָא לִבְרֵיהּ לְקַשְׁרָא לֵיהּ בַּחַיִּין. דִּתְרֵין מְמַנָּן נִינְהוּ חַד דְּחַיִּין וְחַד דְּמוֹתָא וְקַיָּימִין עֲלֵיהּ דְּבַּר נָשׁ, וְכַד יִפְרוֹק בַּר נָשׁ לִבְרֵיהּ, מִידָא דְהַהוּא מוֹתָא פָּרִיק לֵיהּ, וְלָא יָכִיל לְשַׁלְטָאָה עֲלֵיהּ. וְרָזָא דָא וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה בִּכְלַל. וְהִנֵּה טוֹב דָּא מַלְאַךְ חַיִּים. מְאֹד דָּא מַלְאַךְ הַמָּוֶת. וְעַל דָּא בְּהַהוּא פּוּרְקָנָא אִתְקַיֵּים דָּא דְּחַיִּים וְאִתְחַלָּשׁ הַהוּא דְּמָוֶת. בְּפוּרְקָנָא דָא קָנֵי לֵיהּ חַיִּים כְּמָה דְּאִתְמָּר. וְהַהוּא סִטְרָא בִּישָׁא שְׁבַק לֵיהּ וְלָא אָחִיד בֵּיהּ:
4. The thirteenth precept – to perform the redemption ritual for his firstborn son and connect him to life. There are two appointees in charge – one over life and one over death – and they both stand beside man. Thus, when a person redeems his son, he redeems him from that one over death and takes him out of his control. This is the secret of the words, “And Elohim saw everything that He had made” (Genesis 1:31). In general. “And, behold it was…good” (Ibid.) alludes to the Angel of Life, while the word “very (Heb. מְאֹד)” alludes to the Angel of Death. Therefore, by this act of redemption, the Angel of Life is strengthened and the one of Death is weakened. By this redemption, he acquires life for himself, as has been mentioned, so that the evil side leaves him alone and does not cling to him any more.

5. The fourteenth precept – to observe the Shabbat, which is a day of rest from all the acts of Creation. There are two precepts included here. One is to observe the day of the Shabbat, and one is to attach this day to its holiness. So “to observe the day of the Shabbat” is, as I have mentioned and explained, that it is a day of rest to all the worlds. And all actions are within that day and were already performed even before that day was sanctified. When that day was sanctified, the creation of the bodies for certain spirits was not completed. Was not the Holy One, blessed be He, aware of that, so that He could delay the sanctification of that day until the bodies for those spirits were created? The Tree of Knowledge of Good and Evil – aroused the evil Other Side, who wanted to rule over the world. So a lot of spirits were dispersed with much weaponry to achieve strength with the bodies of this world.

6. As the Holy One, blessed be He, saw this, He aroused a tempest from within the Tree of Life, and struck upon the other Tree, causing the arousal of the other Good Side. Consequently, the day was sanctified. Because the creation of the bodies and the arousal of the spirits, on that night comes from the Good Side and not from the Other Side. Had the Other Side come during that night before the Good Side, then the world would not have been able to exist for even one moment. So the Holy One, blessed be He, provided the remedy in advance. The sanctification of the day jumped up and stood before Him. Thus, the Good Side appeared before the Other Side appeared, and the world was established. So instead of the Other Side becoming strong and establishing itself in the world, as it planned, the Good Side was established and grew strong on that night by the construction of holy bodies and the forming of holy spirits from that Side. Therefore, the sages who know this perform their conjugal rights weekly, on Shabbat eve.
Volume 1:14bא׳:י״ד ב
לְשַׁבָּת.
דְּהָא כְּדֵין חָמַאת דָּא סִטְרָא אָחֳרָא דְּכַמָּה דְאִיהִי חֲשִׁיבַת לְמֶעְבַּד, עֲבִידֵי (עביד) סִטְרָא דִקְדוּשָׁה. אָזְלָא וּמְשַׁטְּטָא בְּכַמָּה חַיָּילִין וְסִטְרִין דִּילָהּ וְחָמַאת כָּל אִנּוּן דְּקָא מְשַׁמְשֵׁי עַרְסַיְיהוּ בְּגִלּוּיָא דְגוּפֵיהוֹן לִנְהוֹרָא דְּבוּצִינָא, וְכָל אִנּוּן בְּנִין דְּנָפְקִין מִתַּמָּן הֲווּ נִכְפִין דְּשָׁרוּ עֲלַיְיהוּ רוּחִין מֵהַהוּא סִטְרָא אָחֳרָא. וְאִנּוּן רוּחִין עַרְטִילָאִין דְּחַיָּיבַיָא דְּאִקְרוּן מַזִּיקִין וְשָׁרִיאַת בְּהוּ לִילִי”ת וּקְטִילַת לוֹן.
2. Because when the Other Side saw this – that just as he planned on doing, the Side of Holiness preceded it, then the Other Side went along to wander about, together with all its hosts and legions to watch over those who perform their conjugal rights naked and by the light of the candle. Because of this, all their children born from that intercourse are born epileptic, because they are possessed by spirits that come from the Other Side. And these are the naked spirits of the wicked that are called demons. These are pursued and killed by Lilit.
כֵּיוָן דְּאִתְקַדַּשׁ יוֹמָא וְשָׁלְטָא קְדוּשָׁה עַל עָלְמָא, הַהוּא סִטְרָא אָחֳרָא אַזְעִירַת גַּרְמָהּ וְאִטַּמְרַת כָּל לֵילְיָא דְשַׁבַּתָּא וְיוֹמָא דְשַׁבַּתָּא, בַּר מִן אַסִימוֹ”ן וְכָל כַּת דִּילֵיהּ דְּאַזְלֵי עַל שְׁרַגֵּי בִּטְמִירוּ לְמֶחמֵי עַל גִּלּוּיֵי דְּשִׁמּוּשָׁא, וּלְבָתַר אִטַּמְּרוּן גּוֹ נוּקְבָא דִּתְהוֹמָא רַבָּא. כֵּיוָן דְּנָפַק שַׁבַּתָּא, כַּמָּה חַיָּילִין וּמַשִּׁרְיָין פָּרְחִין וּמְשַׁטְּטִין בְּעָלְמָא, וְעַל דָּא אִתְקַן שִׁיר שֶׁל פְּגָעִים דְּלָא יִשְׁלְטוּן עַל עַמָּא קַדִּישָׁא. לְאָן אֲתַר מְשַׁטְּטֵי בְּהַהוּא לֵילְיָא. כַּד נַפְקֵי בִּבְהִילוּ וְחָשְׁבִין לְשַׁלְּטָאָה בְּעָלְמָא עַל עַמָּא קַדִּישָׁא וְחָמָאן לוֹן בִּצְלוֹתָא וְאָמְרִין שִׁירָתָא דָא, וּבְשֵׁירוּתָא מַבְדְּלֵי בִּצְלוֹתָא וּמַבְדְּלֵי עַל הַכּוֹס, פַּרְחֵי מִתַּמָּן וְאָזְלֵי וּמְשָׁטְטֵי וּמָטָאן לְגוֹ מַדְבְּרָא. רַחֲמָנָא לְשֵׁיזְבָן מִנַּיְיהוּ וּמִסִטְרָן (ומסטרא) בִּישָׁא.
3. So, because the day was sanctified, and holiness ruled over the world, the Other Side makes itself small and hides during every Shabbat Eve and during every Shabbat Day. Only Asimon and his group do not hide, but go around floating above the candlelight secretly in order to observe the indecent intercourse. And after that they go and hide inside the cave of the great abyss. As soon as Shabbat is over, many hosts and legions roam about in the world. This is why the hymn against calamities, (Psalms 91), was composed – to prevent them from ruling over the holy nation. Where do they roam to on that night? When they come out in haste and think that they are about to rule over the world and overcome the holy nation, they see them standing in prayer and reciting this hymn (Ps. 91), saying the Havdalah during the prayers and then performing the Havdalah with the cup. Then they fly from there and go roaming until they reach the desert. May the Merciful One save us from them and from the Evil Side.
אָמְרוּ רַבּוֹתֵינוּ ז”ל תְּלָתָא אִנּוּן גַּרְמִין בִּישָׁא לְגַרְמַיְיהוּ. חַד מָאן דְּלַיִּיט גַּרְמֵיהּ. תִּנְיָינָא מָאן דְּזָרַק נַהֲמָא אוֹ פֵּרוּרִין דְּאִית בְּהוּ כַּזַּיִת. תְּלִיתָאָה מָאן דְּאוֹקִיד שְׁרַגָּא בְּמִפְקָא דְּשַׁבַּתָּא עַד לָא מָטוּ יִשְׂרָאֵל לְקִדּוּשָׁא דְסִדְרָא דְּגָרִים לְנוּרָא דְּגֵיהִנֹּם לְאַדְלָקָא בְּהַאי נוּרָא עַד לָא מָטָא זִמְנַיְיהוּ. דְּחַד דּוּכְתָּא אִית בַּגִּיהִנָּם לְאִנּוּן דְּקָא מְחַלְּלֵי שַׁבָּתוֹת, וְאִנּוּן דַּעֲנוּשִׁין בַּגֵיהִנֹּם לַייטִין לֵיהּ לְהַהוּא דְּאוֹקִיד שְׁרַגָּא עַד לָא מָטָא זִמְנֵיהּ, וְאַמְרִי לֵיהּ (ישעיהו כ״ב:י״ז) הִנֵּה יְיָ מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר וְגו’ (ישעיהו כ״ב:י״ח) צָנוֹף יִצְנָפְךָ צְנֵפָה כַּדּוּר אֶל אֶרֶץ רַחֲבַת יָדָיִם.
4. Our Rabbis of blessed memory said: There are three kinds of people who bring bad things on themselves. The first is he who curses himself; the second is he who throws away bread or bread crumbs as big as an olive; and the third is he who lights the candle when the Shabbat is over before Yisrael reached the recital of Sanctification, that is during Ve’Ata Kadosh. Because with that fire, he lights the flames of Gehenom before its time. There is a special place in Gehenom for those who profane the Shabbat. Those who are punished in Gehenom curse the person who lit the candle before its time, and they say to him, “Behold; Hashem will thrust you about with a mighty throw, and He will seize you firmly. He will violently roll and toss you like a ball into a large country” (Isaiah 22:17-18).
בְּגִין דְּלָאו יָאוֹת הוּא לְאַדְלָקָא נוּרָא כַּד נָפִיק שַׁבַּתָּא עַד דְּמַבְדְּלֵי יִשְׂרָאֵל בִּצְלוֹתָא וּמַבְדְּלֵי עַל כַּסָּא. בְּגִין דְּעַד הַהוּא זִמְנָא שַׁבָּת הוּא, וּקְדוּשָׁה דְשַׁבָּת שָׁלִיט עֲלָנָא. וּבְשַׁעֲתָא דְמַבְדִּילִין עַל כַּסָּא כָּל אִנּוּן חַיָּילִין וְכָל אִנּוּן מַשִּׁרְיָין דְּאִתְמְנָן עַל יוֹמֵי דְחוֹל, כָּל חַד וְחַד יָתִיב לְאַתְרֵיהּ וּפוּלְחָנֵיהּ דְּאִתְמְנֵי עֲלֵיהּ.
5. It is not proper for him to light the candle, as Shabbat is not over before Yisrael recite the prayer of Havdalah and say the benediction over the cup (of wine). For until that time, it is still Shabbat, and the sanctity of the Shabbat still rests upon us. So after the benediction over the cup is performed, all those hosts and legions that govern the weekdays return to their positions, each one according to the appointed service for which he is responsible.
בְּגִין דְּכַד עָאל שַׁבַּתָּא וְאִתְקַדַּשׁ יוֹמָא, קֹדֶשׁ אִתְעַר וְשַׁלִּיט בְּעָלְמָא, וְחוֹל אִתְעַדֵּי מִשּׁוּלְטָנוּתָא דִילֵיהּ, עַד שַׁעֲתָא דְּנָפִיק שַׁבַּתָּא לָא תַיְיבִין לְאַתְרַיְיהוּ. וְאַף עַל גַּב דְּנָפִיק שַׁבַּתָּא לָא תַיְיבִין לְאַתְרַייהוּ עַד זִמְנָא דְאָמְרֵי יִשְׂרָאֵל בָּרוּך אַתָּה יְיָ הַמַּבְדִּיל בֵּין קֹדֶשׁ לְחוֹל. כְּדֵין קֹדֶשׁ אִסְתַּלַּק, וּמַשִּׁרְיָין דְּאִתְמַנִיאוּ עַל יוֹמֵי דְחוֹל מִתְעָרִין וְתַיְיבִין לְאַתְרַייהוּ כָּל חַד וְחַד עַל מַטְרֵיהּ דְּאִתְפְּקַד עֲלֵיהּ. וְעִם כָּל דָּא לָא שָׁלְטִין עַד דִּיהוֹן נְהוֹרִין מֵרָזָא דִשְׁרַגָא. וְכֻלְהוֹן אִקְרוּן מְאוֹרֵי הָאֵשׁ בְּגִין (דמנהורא דנורא דנגדא) (נ”א דמרזא דעמודא דנורא) וּמִיסוֹדָא דְנוּרָא אָתְיָאן כֻּלְהוּ וְשָׁלְטִין עַל עַלְמָא תַּתָּאָה. וְכָל דָּא כַּד בַּר נָשׁ אַדְלִיק שְׁרַגָּא עַד לָא שְׁלִימוּ יִשְׂרָאֵל קִדּוּשָׁא דְסִדְרָא.
6. Because as soon as the Shabbat begins and the day is sanctified, holiness is aroused and governs the world; worldliness is removed from its rule. Only when Shabbat is over do they regain their position again. But although Shabbat is over, they do not regain their positions until that moment when Yisrael say in the land of Yisrael, “Blessed are You, Hashem, who separate the holy from the secular.” Then the holiness is removed, and all the hosts that govern the weekdays are aroused and return to their positions, each one according to its post for which it is responsible. Nevertheless, they do not receive control until the flames of the candle are lit. All these flames are called the Lights of Fire because they all come from the secret behind the column of fire and the element of fire, and they take charge over the lower world. All this happens if a person lights the candle before Yisrael have finished the recital of the sanctification.

7. And if he waits until they complete the sanctification, all those wicked people who are in Gehenom acknowledge the justice brought upon them by the Holy One, blessed be He. And they confirm the blessings that are recited by the congregation, and bring them upon him. “Therefore Hashem gives you of the dew of heaven” (Genesis 27:28), and “Blessed shall you be in the field…” (Deuteronomy 28:3). “Blessed is he who considers the poor; Hashem will deliver him in the day of evil” (Psalms 41:2). As it should have been written ‘in the day of evil’ [masc. adj.], so why does it say, “in the day of evil [fem. adj.]?” This refers to the day when that Evil [fem. adj.] is in power and wants to take his soul away from him. “Blessed is he who considers the poor.” The words, “the poor” allude to a very ill person; “That considers” alludes to how to cure him from his sins as he stands before the Holy One, blessed be He. Another meaning is that this is the day when Judgment prevails and is about to dominate the world, and he “Considers” to be saved from it. As it has been written: “Hashem will deliver him in the day of evil -” so too the day when Judgment is passed over to the Evil in order to control the world.

(End)