Daf 11a (דַּף י״א ע״א)

Abraham, when he invited the great ones of the generation (אַבְרָהָם כֵּיוָן דְּזָמִּין לְרַבְרְבֵי דָרָא), the accuser descended and stood at the entrance in the likeness of a pauper, and there was no one who regarded him (נָחַת מְקַטְרְגָא וְקָם עַל פִּתְחָא כְּגַוְונָא דְמִסְכְּנָא וְלָא הֲוָה מָאן דְּאַשְׁגַּח בֵּיהּ). Abraham was serving those kings and nobles (אַבְרָהָם הֲוָה מְשַׁמֵשׁ לְאִנּוּן מַלְכִין וְרַבְרְבִין). Sarah nursed children for all of them (שָׂרָה אוֹנִיקַת בְּנִין לְכֻלְּהוּ), for they did not believe that she had given birth, but said: He is a foundling, and they brought him from the marketplace (דְּלָא הֲווֹ מְהֵמְנִין כַּד אִיהִי אוֹלִידַת, אֶלָּא אָמְרוּ אֲסוּפִי הוּא וּמִן שׁוּקָא אַיְתִיאוּ לֵיהּ). Therefore she brought her children with them, and Sarah took them and nursed them before them (בְּגִין כָּךְ אַתְיָין בְּנַיְיהוּ בַּהֲדַיְיהוּ, וְנַטְלַת לוֹן שָׂרָה וְאוֹנִיקַת לוֹן קָמַיְיהוּ). This is what is written: “Who would have said unto Abraham, that Sarah would nurse children?”—children indeed (הֲדָא הוּא דִכְתִיב מִי מִלֵּל לְאַבְרָהָם הֵנִיקָה בָנִים שָׂרָה, בָּנִים וַדַּאי) (Bereshit 21). And the accuser was at the entrance (וְהַהוּא מְקַטְרְגָא עַל פִּתְחָא). She said: “Elohim has made laughter for me” (אָמְרָה צְחוֹק עָשָׂה לִי אֱלֹהִים).

Immediately that accuser ascended before Kudsha Berikh Hu (מִיָּד סָלִיק הַהוּא מְקַטְרְגָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא) and said to Him: Master of the world, You said “Abraham, My beloved” (וְאָמַר לֵיהּ רִבּוֹן עָלְמָא אַתְּ אֲמַרְתְּ אַבְרָהָם אוֹהֲבִי). Behold, Abraham made a banquet and gave You nothing, nor to the poor, and did not offer before You even one dove (עֲבַד סְעוּדְתָּא וְלָא יָהַב לָךְ מִידִי, וְלָאו לְמִסְכְּנִי, וְלָא קָרִיב קָדָמָךְ אֲפִילּוּ יוֹנָה חַד). And furthermore Sarah said, and laughed at it (וְתוּ אָמְרַת שָׂרָה דְּחַיְיכַת בָּהּ). Kudsha Berikh Hu said to him: Who is there in the world like Abraham (אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מָאן בְּעָלְמָא כְּאַבְרָהָם)? And he did not move from there until he confused all that joy, and Kudsha Berikh Hu commanded to bring Yitzchak as an offering, and it was decreed upon Sarah that she would die from the sorrow of her word (וְלֹא זָז מִתַּמָּן, עַד דְּבִלְבֵּל כָּל הַהִיא חֶדְוָה, וּפַקִּיד קוּדְשָׁא בְּרִיךְ הוּא לְמִקְרַב לְיִצְחָק קָרְבְּנָא, וְאִתְגְּזַר עַל שָׂרָה דְּתָמוּת עַל צַעֲרָא דִּבְרָהּ). All that sorrow was caused because he did not give anything to the poor (כָּל הַהוּא צַעֲרָא גָּרִים, דְּלָא יָהִיב מִידִי לְמִסְכְּנֵי).

Rabbi Shimon opened and said (פָּתַח רִבִּי שִׁמְעוֹן וְאָמַר): What is it that is written, “And Hezekiah turned his face to the wall and prayed unto Hashem” (מַאי דִכְתִיב וַיַּסֵּב חִזְקִיָּהוּ פָּנָיו אֶל הַקִּיר וַיִּתְפַּלֵּל אֶל יְיָ) (Isaiah 38). Come and see: How great is the mighty power of Orayta, and how exalted it is above all (תָּא חֲזֵי, כַּמָּה הוּא חֵילָא תַּקִּיפָא דְאוֹרַיְיתָא, וְכַמָּה הוּא עִלָּאָה עַל כֹּלָא). For whoever labors in Orayta fears neither those above nor those below (דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא לָא דָּחִיל מֵעִילָּאֵי וּמִתַּתָּאֵי). And he does not fear from the evil shepherds of the world (וְלֹא דָּחִיל מִמַּרְעִין בִּישִׁין דְּעַלְמָא). Because he holds fast to the Tree of Life, and learns from it every day (בְּגִין דְּאִיהוּ אָחִיד בְּאִילָנָא דְחַיֵּי וְיַלִּיף מִינֵּיהּ בְּכָל יוֹמָא). For Orayta teaches a man to go in the path of truth (דְּהָא אוֹרַיְיתָא תּוֹלִיף לְבַר נָשׁ לְמֵיזַל בְּאֹרַח קְשׁוֹט). It teaches him counsel—how he should turn before his Master to annul that decree (תוֹלִיף לֵיהּ עֵיטָא הֵיךְ יָתוּב קַמֵּי מָארֵיהּ לְבַטְלָא הַהִיא גְּזֵרָה). For even if it has been decreed upon him and not to be annulled, that decree is immediately annulled and removed from him, and does not rest upon that man in this world (דְּאָפִילּוּ אִתְגְּזַר עֲלֵיהּ דְּלָא יִתְבַּטֵּל הַאי גְּזֵרָה, מִיָּד אִתְבַּטֵּל וְאִסְתָּלַּק מִנֵּיהּ וְלָא שַׁרְיָא עֲלֵיהּ דְּבַר נָשׁ בְּהַאי עַלְמָא). And for this reason a man must labor in Orayta day and night, and never depart from it (וּבְגִין כָּךְ בָּעֵי לֵיהּ לְבַר נָשׁ לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא יְמָמָא וְלֵילֵי וְלָא יִתְעַדֵי מִינָּהּ). This is what is written: “And you shall meditate in it day and night” (הֲדָא הוּא דִכְתִיב וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה) (Joshua 1). And if one departs from Orayta, or separates from it, it is as if he has separated from the Tree of Life (וְאִי אִתְעַדֵּי מִינָּהּ דְּאוֹרַיְיתָא אוֹ אִתְפְּרַשׁ מִינָּהּ, כְּאִלּוּ אִתְפְּרַשׁ מֵאִילָנָא דְחַיֵּי).

Come and see, counsel for a man (תָּא חֲזֵי, עֵיטָא לְבַר נָשׁ), when he ascends at night upon his bed, he must accept upon himself the supernal kingdom with a complete heart, and first deliver before Him the deposit of his soul p1-19(כַּד אִיהוּ סָלִיק בְּלֵילְיָא עַל עַרְסֵיהּ, בָּעֵי לְקַבְּלָא עֲלֵיהּ מַלְכוּתָא דִּלְעֵילָא בְּלִבָּא שְׁלִים וּלְאַקְדְּמָא לְמִמְסַר קַמֵּיהּ פִּקְדוֹנָא דְּנַפְשֵׁיהּ). And immediately he is delivered from all evil shepherds and from all evil spirits, and they do not rule over him (וּמִיָּד אִשְׁתְּזִיב מִכָּל מַרְעִין בִּישִׁין וּמִכָּל רוּחִין בִּישִׁין, וְלָא שָׁלְטִין עֲלֵיהּ). And in the morning when he rises from his bed, he must bless his Master, and enter His house, and bow before His palace with great fear (וּבְצַפְרָא קָם מֵעַרְסֵיהּ, בָּעֵי לְבָרְכָא לְמָארֵיהּ וּלְמֵיעַל לְבֵיתֵיהּ וּלְמִסְגַּד קַמֵּי הֵיכָלֵיהּ בִּדְחִילוּ סַגְּיָא), and afterward pray his prayer, and take counsel from those holy Patriarchs, as it is written: “But as for me, in the abundance of Your mercy I will come into Your house; I will bow down toward Your holy temple in Your fear” (וּבָתַר כֵּן יִצְלֵי צְלוֹתֵיהּ וְיִסַּב עֵיטָא מֵאִנּוּן אֲבָהָן קַדִּישִׁין, דִּכְתִיב: וַאֲנִי בְּרֹב חַסְדְּךָ אָבוֹא בֵיתֶךָ, אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ) (Psalms 5). So they established: A man should not enter a synagogue unless he has first enthroned Abraham, Yitzchak, and Ya'akov, for they arranged the prayer before Kudsha Berikh Hu (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). This is what is written: “But as for me, in the abundance of Your mercy I will come into Your house”—this is Abraham (הֲדָא הוּא דִכְתִיב וַאֲנִי בְּרוֹב חַסְדֶּךָ אָבוֹא בֵיתֶךָ, דָּא אַבְרָהָם). “I will bow down toward Your holy temple”—this is Yitzchak (אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשֶׁךָ, דָּא יִצְחָק). “In Your fear”—this is Ya'akov (בְּיִרְאָתֶךָ, דָּא יַעֲקֹב). And he must include them first, and afterward enter the synagogue and pray his prayer (וּבָעֵי לְאַכְלָלָא לוֹן בְּרֵישָׁא, וּבָתַר כֵּן יֵיעוּל לְבֵי כְּנִישְׁתָּא וִיצַלֵּי צְלוֹתֵיהּ). Then it is written: “And He said to me: You are My servant, Yisrael, in whom I will be glorified” (כְּדֵין כְּתִיב: וַיֹּאמֶר לִי עַבְדִּי אָתָּה, יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר) (Isaiah 49).

Rabbi Pinchas was frequent before Rabbi Reḥumai on the seashore of Ginosar (רִבִּי פִּינְחָס הֲוָה שְׁכִיחַ קַמֵּי דְּרִבִּי רְחוּמָאִי בְּכֵיף יַמָּא דְּגִינוֹסָר). And he was a man great and aged in days, and his eyes had ceased from seeing (וּבַר נַשׁ רַב וּקְשִׁישָׁא דְיוֹמִין הֲוָה, וְעֵינוֹי אִסְתַּלָּקוּ מִלְּמֶחֱמֵי). He said to Rabbi Pinchas: Surely I have heard that Yochai, our companion, has a pearl, a precious stone (אָמַר לְרִבִּי פִּינְחָס: וַדַּאי שְׁמַעְנָא דְּיוֹחָאִי חַבְרָנָא אִית לֵיהּ מַרְגָּלִית אֶבֶן טָבָא). And I saw in the light of that pearl, it shines like the radiance of the sun from its sheath, and it illuminates the whole world (וְאִסְתַּכְּלִית בִּנְהוֹרָא דְּהַהִיא מַרְגָּלִית, נָפְקָא כִּנְהִירוּ דְּשִׁמְשָׁא מִנַּרְתְּקָהּ, וְנָהֲרָא כָּל עָלְמָא). And that light stands from heaven to earth, and illumines the whole world, until Atik Yomin sits upon His throne as is proper (וְהַהוּא נְהוֹרָא קָאִים מִשְׁמַיָּא לְאַרְעָא, וְנָהִיר כָּל עָלְמָא עַד דְּיָתִיב עַתִּיק יוֹמִין וְיָתִיב עַל כֻּרְסְיָיא כְּדְקָא יְאוּת). And that light is included, all of it, in your house (וְהַהוּא נְהוֹרָא כָּלִיל כֹּלָּא בְּבֵיתָךְ). And from the light that is included in your house goes forth a thin and small radiance, and it goes out and illumines the whole world—happy is your portion (וּמִנְּהוֹרָא דְּאִתְכְּלִיל בְּבֵיתָךְ, נָפַק נְהִירוּ דַּקִּיק וּזְעֵיר, וְנָפִיק לְבַר וְנָהִיר כָּל עָלְמָא, זַכָּאָה חוּלָקָךְ). Go forth, my son, go forth, follow after that pearl which illumines the world, for now the time has come for you (פּוֹק בְּרִי, פּוֹק, זִיל אַבַּתְרֵיהּ דְּהַהִיא מַרְגָּלִית דְּנָהִיר עָלְמָא, דְּהָא שַׁעֲתָא קָיְימָא לָךְ). He went out from before him, and was about to go up, and forty-two men were with him (נָפַק מִקַּמֵּיהּ, וְקָאִים לְמֵיעַל בְּהַהִיא אַרְבָּא וּתְרֵין גּוּבְרִין בַּהֲדֵיהּ). He saw two birds that were coming and flying over the sea (חָמָא תְּרֵין צִפֳּרִין דְּהֲווּ אַתְיָין וְטָסִין עַל יַמָּא). He raised his voice to them and said: Birds, birds, you that fly over the sea, have you seen the place of Bar Yochai there (רָמָּא לוֹן קָלָא וְאָמַר: צִפֳּרִין צִפֳּרִין דְּאַתּוּן טָאסִין עַל יַמָּא, חֲמֵיתוּן דּוּךְ דְּבַר יוֹחָאִי תַּמָּן)? He delayed a little and said: Birds, birds, go and return to me (אִשְׁתָּהֵי פּוּרְתָּא, אָמַר: צִפֳּרִין צִפֳּרִין, זִילוּ וְאֲתִיבוּ לִי). They flew and went, they entered into the sea, and went their way (פָּרְחוּ וְאֲזִילוּ, עָאלוּ בְּיַמָּא, וְאָזְלֵי לְהוֹן). Until he went out—behold, those birds came, and in the mouth of one of them was a note, and it was written inside: Behold, Bar Yochai has gone out of the cave, he and Rabbi El'azar his son (עַד דְּנָפַק, הָא אִנּוּן צִפֳּרִין אַתְיָין, וּבְפוּמָא דְּחָדָא מִנַּיְיהוּ פִּתְקָא חָדָא, וּכְתִיב בְּגַוָּוהּ: דְּהָא בַּר יוֹחָאִי נָפַק מִן מְעַרְתָּא, הוּא וְרִבִּי אֶלְעָזָר בְּרֵיהּ). He went to him and found him changed, and his body full of sores (אֲזַל לְגַבֵּיהּ, וְאַשְׁכַּח לֵיהּ מְשַׁנְיָא, וְגוּפֵיהּ מַלְיָא חֲלוּדִין). He wept with him and said: Woe that I have seen you thus (בָּכָה בַּהֲדֵיהּ, וְאָמַר: וַוי דַּחֲמִיתִיךְ בְּכָךְ). He said: Happy is my portion, that you have seen me thus—for if you had not seen me thus, I would not have been thus (אָמַר: זַכָּאָה חוּלָקִי דַּחֲמֵית לִי בְּכָךְ, דְּאִלְמָלֵא לָא חֲמִיתָא לִי בְּכָךְ, לָא הֲוֵינָא בְּכָךְ). Completion from the omissions (section twenty-three) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן כ״ג).

Come and see, this mountain is a tongue that is strong (תָּא חֲזֵי הַאי הַר לִישָׁנָא דְּתַקִיפוּ הוּא). These are the mountains above (אִינוּן הָרִים לְעֵילָא), and these are the Tzaddikim who are held in Knesset Yisrael, and they are called Mount Zion, mountains surrounding Jerusalem (וְאִלֵּין צַדִּיקִים דַאֲחִידָן בְּכְּנֶסֶת יִשְׂרָאֵל וְאִקְּרוּן הַר צִיּוֹן הָרִים דְסָחְרָנֵי יְרוּשָׁלַיִם), because they are distinguished and say this to that in the aspect of unification, to judge the mountain of Esav, for the accusers accuse from the side of the left in that time (בְּגִין דְּאִינּוּן מְצוּיָינִין וְאָמְרִין הָאי לְהָאי בְּסִטְרָא דְּיִחוּדָא לִשְׁפּוֹט אֶת הַר עֵשָׂו דְּקַטְרִיגּוּ מְקַטְרְגָא מִסִּטְרָא דִשְׂמָאלָא בְּהַהוּא זִמְנָא), “And the kingdom shall be Hashem’s” (וְהָיְתָה לַיְיָ הַמְלוּכָה) (Obadiah 1). At first it is called “kingdom” because it draws from two sides, the right and the left (בְּקַדְמִיתָא אִקְרֵי מַמְלָכָה בְּגִין דְּיַנְקָא לִתְרֵין סִטְרִין לִימִינָא וְלִשְׂמָאלָא). And now it is called “rule” because it draws from the right (וְהַשְׁתָּא מְלוּכָה אִקְרֵי בְּגִין דְּיַנְקָא לִימִינָא). This is what is written: “And I will betroth you to Me forever” (הֲדָא הוּא דִּכְתִיב וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם) (Hosea 2). And because exile is not forever (וּבְגִין דְּגָלוּתָא לָאו לְעוֹלָם הוּא), for behold she dwells in exile (דְּהָא יַתְבָא בְּגָלוּתָא).

Come and see, close to it is written: “And Hashem shall be King over all the earth; in that day shall Hashem be One, and His Name One” (תָּא חֲזֵי דְסָמִיךְ לֵיהּ וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). For until now, when Yisrael is in exile, Shekhinta is with them, and a King without a Matronita is not a King (בְּגִין דְּעַד הַשְׁתָּא כַּד יִשְׂרָאֵל בְּגָלוּתָא שְׁכִינְתָּא עִמְּהוֹן, וּמַלְכָּא בְּלֹא מַטְרוֹנִיתָא לָאו מַלְכָּא אִיהוּ). But in that time, “And Hashem shall be King over all the earth; in that day shall Hashem be One, and His Name One” (אֲבָל הַהוּא זִמְנָא וְהָיָה יְיָ לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיוֹם הַהוּא יִהְיֶה יְיָ אֶחָד וּשְׁמוֹ אֶחָד), when Shekhinta is joined with the Tzaddik, then it is the unification as we learned in the secret of Kriyat Shema, that a man must unify his Master and bind the bonds of faith with the desire of the heart (כַּד אִתְדַבְּקַת שְׁכִינְתָּא בְּצַדִּיק כְּדֵין הוּא יִחוּדָא דְּהַכִי אוֹלִיפְנָא בְּרָזָא דִּקְרִיַּת שְׁמַע דְּבָעֵי בַּר נָשׁ לְיַחֲדָא לְמָארֵיהּ וּלְקַשְׁרָא קִשְׁרִין דִּמְהֵימְנוּתָא בִּרְעוּתָא דְלִבָּא). And when he comes to “One” he must intend in the hidden Aleph, Atika [Some say: deep] of all (וְכַד מָטֵי לְאֶחָד אִבָּעֵי לֵיהּ לְכַוְונָא בְּא׳ סְתִימָא עַתִּיקָא [נ״א עֲמִיקָא] דְּכֹלָּא), and in the Chet, eight supernal levels, from supernal Chokhmah until the Tzaddik (וְח׳ תְּמַנְיָא דַרְגִּין עִלָּאִין מֵחָכְמָה עִלָּאָה עַד צַדִּיק). And in the Dalet, the great attachment of Knesset Yisrael, which is the portion of David, who is called poor and needy, when she is joined to those supernal levels hinted in Echad (וְד׳ רַבְּתָא אִתְדַבְּקוּתָא דְּכְּנֶסֶת יִשְׂרָאֵל דְּאִיהִי חוּלָקֵיהּ דְּדָוִד דְּאִקְּרֵי עָנִי וְאֶבְיוֹן, כַּד אִתְדַּבְּקַת לְאִינוּן דַּרְגִּין דִּלְעֵילָא דִּרְמִיזִין בְּאֶחָד). Then she is great, and the whole world is nourished from her (כְּדֵין אִיהִי רַבְּתָא וְעָלְמָא כּוּלֵּיהּ יָנִיק מִינָהּ). And those are the breasts that are “like towers,” as it is written: “Then I was in his eyes as one that found peace” (וְאִינּוּן שָׁדַיִם דְּאִינּוּן כַּמִּגְדָּלוֹת אָז הָיִיתִי בְּעֵינָיו כְּמוֹצֵאת שָׁלוֹם) (Song of Songs 8).

Come and see, this verse is said about Knesset Yisrael when she is in exile with her children among the nations of the world (תָּא חֲזֵי הָאי קְרָא עַל כְּנֶסֶת יִשְׂרָאֵל אִתְמַר, כַּד אִיהִי בְּגָלוּתָא עִם בְּנָהָא בֵּין אוּמִין דְּעַלְמָא). She is called small—this is what is written: “We have a little sister” (אִקְרֵי זְעִירָא, הֲדָא הוּא דִכְתִיב אָחוֹת לָּנוּ קְטַנָּה) (Song of Songs 8). But when Yisrael engage in Orayta and walk in the path of truth, then she is filled, and peace is joined in them (וְעַד יִשְׂרָאֵל אִתְדַבְּרוּ בְּאוֹרַיְיתָא וְאַזְלִין בְּאֹרַח קְשׁוֹט, כְּדֵין אִתְמָלְיָּיא וְשָׁלוֹם אִתְחַבָּר בְּהוּ). She sits and says: “I am a wall, and my breasts are like towers” (אֲתִיבַת אִיהִי וְאַמְרַת אֲנִי חוֹמָה וְשָׁדַי כַּמִּגְדָּלוֹת). At that time, joined with Me are “Az” and “Shalom” (בְּהַהוּא זִמְנָא דְאִתְחַבַּר עִמִי אָ״ז וְשָׁלוֹ״ם). Aleph is the secret of Atika Kadisha of all (א׳ רָזָא דְעַתִּיקָא קַדִּישָׁא דְכֹלָא), Zayin is the seven levels (ז׳ שֶׁבַע דַרְגִּין), and Shalom is called Tzaddik (וְשָׁלוֹ״ם דְּאִקְּרֵי צַדִּי״ק). When these levels are joined, then “Az I was in his eyes as one that found peace” (כֵּיוָן דְּהָנֵי דַרְגִּין מִתְחַבְּרָן כְּדֵין אָ״ז הֲיִיתִּי בְּעֵינָיו כְּמוֹצֵאת שָׁלוֹם). And what are “eyes”? These are the seven levels which are called the eyes of Hashem, the face of Hashem (וּמָאן עַיְינִין. אִינוּן ז׳ דַרְגִּין דְּאִקְרוּן עֵינֵי יְיָ, פְּנֵי יְיָ). And then peace is upon the world, and the goodness of Atika rests in the place of male and female (וּכְדֵין שְׁלָמָא לְעַלְמָא וְשַׁרְיָיא טִיבוּ דְעַתִּיקָא בַּאֲתַר דְּדַכָר וְנוּקְבָא). And for this reason Moshe commanded in the Orayta and said: “Hear O Yisrael, Hashem our Elohim, Hashem is One” (וּבְגִין כָּךְ פַּקָּד מֹשֶׁה בְּאוֹרַיְיתָא וְאָמַר שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד) (Deuteronomy 6), to bind all the bonds of faith (לְקַשְׁרָא כּוּלְהוּ קִשְׁרִין דִּמְהֵימְנוּתָא).

Come and see, whoever prolongs in “Echad,” his days and years are prolonged for him (תָּא חֲזֵי, כָּל הַמַאֲרִיךְ בְּאֶחָד מָאֲרִיכִין לוֹ יָמָיו וּשְׁנוֹתָיו). What is the reason (מַאי טַעְמָא)? Because it is the place where all the days and years of the world depend, in the secret of those levels hinted in Echad, and they are ten, and all are one (בְּגִין דְּאִיהוּ אֲתַר דְּכָל יוֹמִין וּשְׁנִין דְּעַלְמָא בֵּיהּ תַלְיָין בְּרָזָא דְּאִינּוּן דַּרְגִּין דִּרְמִיזִין בְּאֶחָד וְאִינּוּן עֲשָׂרָה וְכֻלְּהוּ חַד).

And the friends were aroused and said: in the Dalet, and well (וְאִתְעָרוּ בֵּיהּ חַבְרַיָּיא וְאָמְרוּ בְּדָלֶ״ת וְשַׁפִּיר). Because this place is Dalet, and it has no light of its own (בְּגִין דְּהָאי אַתְרָא דְּדָלֶ״ת הִיא וְלֵית לָהּ נְהוֹרָא מִדִּילֵיהּ). And a man must prolong in it and draw to it blessings from those six directions, six supernal sons, by the hand of the Tzaddik (וּבָעֵי בַּר נָשׁ לְאַרָכָא בָּהּ וּלְאַמְשָׁכָא לָהּ בִּרְכָאָן מֵאִינוּן שִׁית סִטְרִין, שִׁית בְּנִין עִלָּאִין עַל יְדֵי דְצַדִּיק). And those six directions are hinted in the Chet, in the secret of eight (וְאִינּוּן שִׁית סִטְרִין רְמִיזִין בְּח׳ בְּרָזָא דִּתְמָנְיָיא). These six, and two above, Chokhmah and Binah, Abba and Imma, to add and to include them above, and to give them blessings from Abba and Imma Ila’ah (שִׁית אִלֵּין וּתְרֵין לְעֵילָא, חָכְמָה וּבִינָה אַבָּא וְאִמָּא, לְאוֹסָפָא וּלְאַכְלָלָא לְהוּ לְעֵילָא, וּלְמֵיהַב לְהוּ בִּרְכָאָן מֵאַבָּא וְאִמָּא עִלָּאָה). For the goodness of Atika does not rest except in the place that is complete, in the place where male and female are found (דְּהָא לָא שַׁרְיָיא טִיבוּ דְעַתִּיקָא אֶלָּא בַּאֲתַר דְּשָׁלִים, בַּאֲתַר דְּאִשְׁתַּכַּח דְּכַר וְנוּקְבָא). This is what is written: “Go forth and see, daughters of Zion, the King Shlomo with the crown… in the day of his espousals” (הֲדָא הוּא דִכְתִיב צְאֵינָה וּרְאֵינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה… בְּיוֹם חֲתוּנָתוֹ) (Song of Songs 3). “In the day of his espousals”—precisely (בְּיוֹם חֲתוּנָתוֹ דַּיְיקָא).

And therefore they said: Only that he not snatch the Chet, but he must draw blessings from the supernal place of all (וְעַל דָּא אֲמְרוּ וּבִּלְבַד שֶׁלֹּא יַחְטוֹף בַּחִי״ת, אֶלָּא בָּעֵי לְאַמְשָׁכָא בִּרְכָאָן מֵאֲתַר עִלָּאָה דְּכוֹלָא). And prolong in those six sons (וּלְאַרָכָא בְּאִינוּן שִׁית בְּנִין). Afterwards, to this daughter who has no inheritance in the house of her father and mother except this son (לְבָתַר לְהַאי בַּת דְּלֵית לָהּ אַחֲסָנָא בְּבֵית אֲבוּהָ וְאִימָא, אֶלָּא הַאי בְּרָא). And from here we learn that the son inherits from the father and the mother, but the daughter does not (וּמִכָּאן אוֹלִיפְנָא דִּבְרָא יָרִית לְאַבָּא וּלְאִימָא, וּבְרַתָּא לָא). But she has sustenance from the son (אֶלָּא דְּאִית לָהּ מְזוֹנֵי מִן בְּרָא), but one must prolong in this Dalet (אֶלָּא בָּעֵי לְאַרָכָא בְּהָאי דָלֶ״ת).

And there they said: How much must a man prolong in it (וְתַמָּן אַמְרֵי כַּמָה בָּעֵי בָּר נָשׁ לְאַרָכָא בַּהּ), according to the measure that he enthrone her above and below and to the four directions of the world (כְּשִׁיעוּרָא דְיַמְלִיךְ יָתָהּ לְעֵילָא וּלְתַתָּא וּלְאַרְבַּע זִוְויָין דְּעַלְמָא), the secret of the six supernal directions, that all of them be joined with her and never be separated (רָזָא דְשִׁית סִטְרִין עִלָּאִין דְּכֻלְּהוּ יִתְחַבְּרוּן עִמָּהּ וְלָא יִתְפָּרְשׁוּן לְעָלְמִין). And when a man prolongs in this, all those supernal days and years deliver blessings upon his head (וְכַד בָּר נָשׁ מַאֲרִיךְ בְּהָאי כָּל אִינוּן יוֹמִין וּשְׁנִין עִלָּאִין מוֹסְרִין בִּרְכָאָן עַל רֵישֵׁיהּ), and Kudsha Berikh Hu calls him: “And He said to me, You are My servant, Yisrael, in whom I will be glorified” (וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי לֵיהּ וַיֹּאמֶר לִי עַבְדִּי אַתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאַר) (Isaiah 49).

Come and see, the generality of the Orayta is hinted in this verse (תָּא חֲזֵי כְּלָלָא דְאוֹרַיְיתָא בְּהָאי קְרָא רְמִיזִין), and the generality of all those sayings by which the world was created are hinted in “Echad” (וּכְלָלָא דְכָל אִינוּן אֲמִירָן דְּאִתְבַּרֵי בְּהוֹן עַלְמָא בְּאֶחָד רְמִיזִין). This is what is written: “But He is in one, and who can turn Him, and His soul desired and He did” (הֲדָא הוּא דִכְתִיב וְהוּא בְּאֶחָד וּמִי יְשִׁיבֵנוּ וְנַפְשׁוֹ אִוְתָהּ וַיַעֲשׂ) (Job 23). And by them the world was created (וּבְהוֹן אִתְבְּרֵי עַלְמָא). And for this we have learned: By ten sayings the world was created, etc. (וְעַל דָּא תָנֵינָן בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם וְכוּ׳). And we have established that all of them are ten, and all of them are included in the first verse of the Orayta (וְאוֹקִימְנָא דְּכוּלְהוּ י׳ וְכֻלְּהוּ כְּלִילָן בְּקְרָא קַדְמָאָה דְאוֹרַיְיתָא). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת). Completion from the omissions (section twenty-four) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן כ״ד).

“Bereshit” is the secret of Chokhmah (בְּרֵאשִׁית רָזָא דְחָכְמָ״ה). “Bara” — the supernal concealed one that is not known, Keter (בָּרָא. עִלָּאָה סְתִימָא דְלָא אִתְיְּידָע [כֶּתֶר]). “Elohim” — Binah (אֱלֹהִי״ם בִּינָ״ה). “Et” is the generality of Chesed and Gevurah (אֶ״ת כְּלָלָא דְּחֶסֶ״ד וּגְבוּרָ״ה). “The heavens” — Tiferet (הַשָׁמַיִם תִפְאֶרֶ״ת). “And Et” is the generality of Netzach and Hod (וְאֶ״ת כְּלָלָא דְּנֶצַ״ח וְהוֹ״ד). The Vav of “Ve’et” is to include Tzaddik (וָאוּ דְּוְאֶת לְאַכְלָלָא צַדִּי״ק). “The earth” is the generality of Knesset Yisrael, the Land of Life (הָאָרֶץ כְּלָלָא דְּכְּנֶסֶת יִשְׂרָאֵל אֶרֶץ הַחַיִּים). And afterward, the particular of Orayta, in the secret of those supernal days (וּבָתַר פְּרָטָא דְאוֹרַיְיתָא בְּרָזָא דְּאִינּוּן יוֹמִין עִלָּאִין).

“Bereshit” is a saying corresponding to the level of Chokhmah, and it is called Reshit (בְּרֵאשִׁית מַאֲמָר הוּא לָקֳבֵל דַּרְגָּא דְחָכְמָ״ה וְאִקְרֵי רֵאשִׁית). “And Elohim said: Let there be light” — corresponding to the level of Chesed, which is to the right (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר לָקֳבֵל דַּרְגָּא דְּחֶסֶ״ד דְאִיהוּ לִימִינָא). For from there goes forth light to all the worlds in the secret of day (דְהָא מִתַּמָּן נָפִיק נְהוֹרָא לְכֻלְּהוּ עָלְמִין בְּרָזָא דְיוֹם). This is what is written: “The Chesed of El is all the day” (הֲדָא הוּא דִכְתִיב חֶסֶד אֵל כָּל הַיּוֹם) (Psalms 52). And corresponding below, Abraham who holds in this portion (וּלְקֳבְלֵיהּ לְתַתָּא אַבְרָהָם דְאֲחִיד בְּהָאי חוּלָקָא). And for this reason it is written here “one day,” and here: “Abraham was one” (וּבְגִין כָּךְ כְּתִיב הָכָא יוֹם אֶחָד, וְהָכָא אֶחָד הָיָה אַבְרָהָם) (Ezekiel 33). And in him it is written: “Who awakened from the east…” in the secret of the light that goes forth from the east (וּבֵיהּ כְּתִיב מִי הֶעִיר מִמִּזְרָח בְּרָזָא דְאוֹר דְנָפִיק מִמִּזְרָח) (Isaiah 41).

And come and see (וְתָא חֲזֵי): Do not overlook among all these seven Tzaddikim [Righteous Ones], who are held above in the secret of their names, that they begin with the letter Aleph (לָא תִשְׁכַּח בְכֻלְּהוּ ז׳ זַכָּאִין דַאֲחִידָן לְעֵילָא בְּרָזָא דִשְׁמָהַתְהוֹן בְּשֵׁירוּתָא אָלֶף), except Abraham and Aharon, who are held in this Chesed (אֶלָּא אַבְרָהָם וְאַהֲרֹן דַאֲחִידָן בְהָאי חֶסֶ״ד), for the Kohanim come from the side of Chesed (דְהָא כֹּהֲנִים מִסִּטְרָא דְחֶסֶ״ד אָתוּ). And even though Aharon is held in Hod (וְאַף עַל גַּב דְאֲחִיד אַהֲרֹן בְּהוֹד), he is also held in Chesed (בְּחֶסֶ״ד נָמֵי אֲחִיד). And Moshe, even though he is held in Netzach (וּמֹשֶׁה אַף עַל גַּב דְאֲחִיד בְּנֶצַח), he is also held in Tiferet (בְּתִפְאֶרֶת נָמֵי אֲחִיד). To show that all is one (לְאַחֲזָאָה דְכוֹלָא חַד), and Abraham is the head of all the Tzaddikim [Righteous Ones] (וְאַבְרָהָם רֵישָׁא לְכֻלְּהוּ זַכָּאִין), and from him they branched forth below (וּמִנֵּיהּ אִתַּפְרָשׁוּ לְתַתָּא). For he is the right side of Kudsha Berikh Hu (דְאִיהוּ לִימִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא), and is called Kohen [Priest] (וְאִקְרֵי כֹּהֵן). This is what is written (הֲדָא הוּא דִכְתִיב): “You are a Kohen [Priest] forever, after the order of Malki Tzedek” (אַתָּה כֹּהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק) (Psalms 110:4). And Aharon, because he is a Kohen [Priest], is held in this (וְאַהֲרֹן בְּגִין דְאִיהוּ כֹּהֵן אֲחִיד בְּהָאי), but his level is Hod (אֲבָל דַרְגָּא דִילֵיהּ הוֹ״ד אִיהוּ).

“And Elohim said: Let there be a firmament in the midst of the waters, and let it divide…” (וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל וְכוּ׳) (Genesis 1:6)—corresponding to the level of Gevurah, where Yitzchak is held (לָקֳבֵל דַּרְגָּא דִגְבוּרָ״ה דְאֲחִיד תַּמָּן יִצְחָק), and opposite him is Tiferet (וּלְקִבְלֵיהּ תִּפְאֶרֶת), some say: opposite him. Come and see ([נ״א לְקַבֵּלֵיהּ. תָּא חֲזֵי]). The waters brought forth fire (מַיָּא אוֹלִידוּ אֶשָׁא), therefore (בְּגִין כָּךְ): “Let there be a firmament in the midst of the waters, and let it divide” (יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל). And for this reason (וּבְגִין כָּךְ), below Abraham begot Yitzchak (לְתַתָּא אַבְרָהָם הוֹלִיד אֶת יִצְחָק). And on that day Gehinnom was created (וּבְיוֹמָא הַהוּא אִתְבְּרֵי גֵיהִנָּם), which goes forth from that mighty fire in that division (דְּנָפִיק מֵהַהוּא אֶשָׁא תַקִּיפָא בְּהַהוּא מַחֲלוֹקֶת), and for this reason that day is the day of judgment (וּבְגִין כָּךְ הַהוּא יוֹמָא, יוֹמָא דְדִינָא).

“And Elohim said: Let the waters be gathered…” (וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמָּיִם) (Genesis 1:9)—corresponding to the level of Tiferet, which is called the middle line (לָקֳבֵל דָא דַרְגָּא דְּתִפְאֶרֶ״ת דְּאִקְרֵי קַו הָאֶמְצָעִי), and opposite him is Ya'akov, who is the third (וּלְקִבְלֵיהּ דְּיַעֲקֹב דְּאִיהוּ תְּלִיתָאֵי), and he takes two portions, that of fire and that of water (וְנָטִיל תְּרֵין חוּלָקִין בְּהַהוּא דְּאֵשׁ וּמַיָּא), some say: the fire of the heavens ([דְּאֵשׁ הַשָׁמַיִם]), from the heavens (מִשָּׁמַיִם). And opposite him is the third day (וּלְקִבְלֵיהּ יוֹם תְּלִיתָאֵי). And for this reason (וְעַל דָּא), Ya'akov is called: “A wholesome man, dwelling in tents” (דְּאִקְרֵי יַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים) (Genesis 25:27). Complete in all (שְׁלִים בְּכוֹלָא). Complete in Chesed (שְׁלִים בְּחֶסֶ״ד), complete in Din (שְׁלִים בְּדִינָא). Complete in water (שְׁלִים בְּמַיָּא), complete in fire (שְׁלִים בְּאֶשָׁא). “Dwelling in tents” (יוֹשֵׁב אֹהָלִים)—two: Chesed and Gevurah (תְּרֵין, חֶסֶ״ד וּגְבוּרָ״ה), and he takes all (וְנָטִיל כֹּלָּא), and in his hands Rachamim [Mercy] is made (וְאִתְעֲבִיד בִּידֵיהּ רַחֲמִין).

“And Elohim said: Let the earth bring forth grass, herb yielding seed, fruit tree…” (וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב מַזְרִיעַ זֶרַע עֵץ פְּרִי וְגוֹ׳) (Genesis 1:11). This is the level of the Tzaddik [Righteous One], who is called the Tree of Life (דַּרְגָא דְּצַדִּיק דְּאִקְרֵי עֵץ הַחַיִּים), and he produces fruit (וְאִיהוּ עוֹשֶׂה פְּרִי), for there is none among them all that produces fruit except him (דְּהָא לֵית בְּכֻלְּהוּ דְּיַעֲבִיד פֶּרִי בָּר אִיהוּ). “Its seed is in it, upon the earth” (זַרְעוֹ בּוֹ עַל הָאָרֶץ)—precisely (דַּיְיקָא). And corresponding below (וּלְקִבְלֵיהּ לְתַתָּא): “Ben porat Yosef, ben porat alei ayin” (בֵּן פּוֹרָת יוֹסֵף בֵּן פּוֹרָת עֲלֵי עַיִן) (Genesis 49:22). And he is called the Covenant of Peace (וְאִקְרֵי בְּרִית שְׁלָמָא). And for this reason (וּבְגִין כָּךְ), twice on this day it is written “for it was good” (תְּרֵי זִמְנֵי בְּהַאי יוֹמָא כִּי טוֹב): once corresponding to the level of Tiferet (חַד לְקֳבֵל דַּרְגָּא דְּתִפְאֶרֶ״ת), and once corresponding to the level of the Tzaddik [Righteous One], who is the supernal Sabbath day (וְחַד לְקֳבֵל דַּרְגָּא דְּצַדִּיק דְּאִיהוּ יוֹמָא דְשַׁבְּתָא דִּלְעֵילָא). And there is no other work in him (וְעֲבִידְתָּא אַחֲרָא לֵית בֵּיהּ), except Zivug [Union] to bring forth the fruit of Neshamot [Souls] into the world (אֶלָּא זִוּוּג לְאַפָּקָא פֶּרִי נִשְׁמָתִין לְעָלְמָא), the fruit of the works of Kudsha Berikh Hu (פֶּרִי עוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). So too below (הָכִי נָמֵי לְתַתָּא), the Zivug [Union] rests in it from Sabbath to Sabbath (דְּזִוּוּגָא שָׁרֵי בֵּיהּ מִשַׁבָּת לְשַׁבָּת).

Come and see, a supernal secret of Orayta: what is “fruit tree making fruit”? It corresponds to the day of Sabbath (תָּא חֲזֵי רָזָא עִלָּאָה דְּאוֹרַיְיתָא, מַאי עֵץ פֶּרִי עוֹשֶׂה פֶּרִי, לְקֳבֵל יוֹמָא דְשַׁבְּתָא אִיהוּ). And what is the reason it is included on the third day? It is a supernal secret (וּמַאי טַעְמָא אִתְכְּלִיל בְּיוֹמָא תְּלִיתָאִי, רָזָא עִלָּאָה אִיהוּ). Because we have learned: Rabbi Shimon ben Yochai says, why is it written in the Orayta, “When a man takes a woman” and not “when a woman is taken to a man”? (בְּגִין דְּתָנֵינָן רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר, מַאי טַעְמָא כְּתִיב בְּאוֹרַיְיתָא כִּי יִקַּח אִישׁ אִשָּׁה וְלָא כִּי תִּלָּקַח אִשָּׁה לְאִישׁ) (Deuteronomy 24). Because it is the way of a man to go after and to seek a wife (בְּגִין דְּאוֹרְחֵיהּ דְּבַר נָשׁ לְאָהַדְּרָא וּלְמִתְבַּע אִנְתּוּ). Like a man who lost something: the master of that lost object goes seeking after his lost thing (מְתַל לְבַר נָשׁ דְּאִתְאֲבִיד לֵיהּ אַבֵידַתָא, מָארֵי דְּאַבֵידַתָא מֵחַזֵּר לְמִתְבַּע אַבֵידַתָא דִילֵיהּ). And this Tzaddik is called “man” (וְהַאי צַדִּיק אִישׁ אִקְרֵי). This is what is written: “And carry down to the man a present,” as we have established (הֲדָא הוּא דִכְתִיב וְהוֹרִידוּ לָאִישׁ מִנְחָה כְּדְּאוֹקִימְנָא) (Bereshit 43). And Knesset Yisrael, which is hinted in the fourth day, in the secret of the defective luminaries, is the fourth support, the Kingdom of David (וּכְנֶסֶת יִשְׂרָאֵל דִּרְמִיזָא בְּיוֹם רְבִיעָאִי, בְּרָזָא דִּמְאוֹרוֹת חָסֵר, סַמְכָא רְבִיעָאָה מַלְכוּתָא דְּדָוִד). And for this reason, even though the place of this Tzaddik is the day of Sabbath, he is included and hinted in the third day, to be joined with the fourth day, and she is his mate (בְּגִין כָּךְ אַף עַל גַּב דְּאַתְרֵיהּ דְּהַאי צַדִּיק יוֹמָא דְשַׁבְּתָא, אִתְכְּלִיל וְאִתְרְמִיז בְּיוֹמָא תְּלִיתָאִי, לְמֶהֱוֵי סָמִיךְ לְיוֹם רְבִיעָאִי, וְאִיהִי אִנְתּוּ דִילֵיהּ). For this reason, the master of the lost object goes seeking his lost thing (וּבְגִין כָּךְ מָארֵיהּ דְּאַבֵידַתָא מֵחַזֵּר עַל אַבֵידָתוֹ). And for this reason it is written below: “And Yosef was the ruler over the land” (וּבְגִין כָּךְ כְּתִיב לְתַתָּא וְיוֹסֵף הוּא הַשָּׁלִיט עַל הָאָרֶץ) (Bereshit 42). But in the time to come (אֲבָל בְּזִמְנָא דְאָתֵי), which is at the end of days (דְּאִיהוּ בְּאַחֲרִית הַיָּמִים), on the sixth day (בְּיוֹם שְׁתִיתָאִי), which is the sixth thousand (דְּאִיהוּ אַלְפָא שְׁתִיתָאָה), when Mashiach shall come (כַּד יֵיתֵי מְשִׁיחָא). For the day of Kudsha Berikh Hu is one thousand years (דְּיוֹמָא דְקוּדְשָׁא בְּרִיךְ הוּא אֶלֶף שְׁנִין).

Even though Knesset Yisrael, her portion is the fourth day (אַף עַל גַּב דְּכְּנֶסֶת יִשְׂרָאֵל חוּלָקָא דִּידָהּ יוֹמָא רְבִיעָאָה), she goes and is hinted in the sixth day (אַזְלָא וְאִתְרְמִיזָא בְּיוֹמָא שְׁתִיתָאָה), to be joined to her husband (לְמֶהֱוֵי סְמִיכָא לְבַעְלָה), who is called Tzaddik, the day of Shabbat (דְּאִקְרֵי צַדִּיק יוֹמָא דְשַׁבְּתָא), to prepare for him the table (לְתַקְנָא לֵיהּ פָּתוֹרָא). And this is what is written (וְהַאי דִכְתִיב): “For Hashem has created a new thing in the earth: a woman shall surround a man” (כִּי בָּרָא יְיָ חֲדָשָׁה בָּאָרֶץ נְקֵבָה תְּסוֹבֵב גָּבֶר) (Jeremiah 31). This is in the time of Mashiach (דָא אִיהוּ בְּזִמְנָא דִמְשִׁיחָא), that she is in the sixth day (דְּאִיהִי בְּיוֹמָא שְׁתִיתָאָה). And for this reason it is written (וּבְגִין כָּךְ כְּתִיב): “And it was evening and it was morning, the sixth day” (וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִׁשִׁי). And why was the letter Hei added here (וּמַאי טַעְמָא אִתּוֹסַף ה׳), which was not the case on the other days (מָה דְלָא הֲוָה כֵּן בִּשְׁאָר יוֹמֵי)? Because in every place Hei is Knesset Yisrael (אֲבָל בְּכָל אַתְרָא ה׳ דָא כְּנֶסֶת יִשְׂרָאֵל), that comes to be joined with her husband, the day of Shabbat (דְּאַתְיָיא לְאִזְדַּוְּוגָא בְּבַעְלָהּ יוֹמָא דְשַׁבְּתָא), when her husband comes to raise her from the dust (כַּד יֵיתֵי לְבַעְלָהּ לְאַקָּמָא לָהּ מֵעַפְרָא). And for this reason it is written (וּבְגִין כָּךְ כְּתִיב): “And they shall come who were lost in the land of Assyria” (וָבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר) (Isaiah 27). This is the Tzaddik and Knesset Yisrael (דָא צַדִּיק וּכְנֶסֶת יִשְׂרָאֵל).

Another matter (דָבָר אֲחֵר): Why is it included in the third day (מַאי טַעְמָא אִתְכְּלִיל בְּיוֹם תְּלִיתָאִי)? It is the secret of the Tzaddik (רָזָא דְּצַדִּיק), because there are three levels from the right (בְּגִין דִּתְּלַת דַּרְגִּין מִימִינָא), and three from the left (וּתְלָתָא מִשְּׂמָאלָא), and he is the middle of the body (וְאִיהוּ הֲוָה אֶמְצָעִיתָּא דְּגוּפָא), to pour to all (לְאַשְׁקָאָה לְכוֹלָא). To pour its drinkings to the fourth day (בְּגִין לְמִנְגָד שַׁקְיוּתֵיהּ לְיוֹם רְבִיעָאִי), which is Knesset Yisrael (דְּאִיהִי כְּנֶסֶת יִשְׂרָאֵל), who has no light of her own (דְּלֵית לָהּ נְהוֹרָא מִגַּרְמָהּ), joined to this Tzaddik (סָמִיךְ לְהַאי צַדִּיק).

And come and see (וְתָא חֲזֵי): This day of Shabbat is forbidden to perform work (הַאי יוֹמָא דְּשַׁבְּתָא אֲסִיר לְמֶעְבָּד עֲבִידְתָּא). Therefore two “And God said” are included in it (בְּגִין כָּךְ אִתְכְּלִילוּ בֵּיהּ תְּרֵין וַיֹּאמֶר), corresponding to two levels (לְקֳבֵל תְּרֵין דַּרְגִּין), and therefore it is doubled “for it was good” (וְהוּכְפָּל בֵּיהּ כִּי טוֹב). “And Elohim said: Let there be luminaries” (וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרוֹת), corresponding to the level of Tzedek (לְקֳבֵל דַּרְגָּא דְּצֶדֶ״ק), the supernal Malkhut (מַלְכוּ״ת דִּלְעֵילָא), which has no light of its own (דְּלֵית לָהּ נְהוֹרָא מִדִילָהּ), except what is given to her by the hand of the Tzaddik (אֶלָּא מָה דְאִתְיְיהִיב לָהּ עַל יְדֵי דְּצַדִּיק). And for this reason David below, poor and needy, holds in her (וּבְגִין כָּךְ דָּוִד לְתַתָּא עָנִי וְאֶבְיוֹן אֲחִיד בָּהּ). And he needed to be added days and years (וְאִצְטְרִיךְ לְאוֹסָפָא לֵיהּ יוֹמִין וּשְׁנִין).

And we have established: seventy years exactly (וְהָא אוֹקִימְנָא שִׁבְעִים שָׁנָה דַּיְיקָא). And it is called the fourth day (וְאִקְרֵי יוֹם רְבִיעָאִי). “And Elohim said: Let the waters swarm” (וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמָּיִם), corresponding to the level of Netzach (לְקֳבֵל דַּרְגָּא דְּנֶצַ״ח), which is the right support of Orayta (דְּאִיהוּ סַמְכָא יְמִינָא דְּאוֹרַיְיתָא). And opposite him Moshe below, who supports the world in Orayta (וּלְקִבְלֵיהּ מֹשֶׁה לְתַתָּא סָמִיךְ לְעָלְמָא בְּאוֹרַיְיתָא). This is what is written: “If not for My covenant day and night…” (הֲדָא הוּא דִכְתִיב אִם־לֹא בְּרִיתִי יוֹמָם וָלַיְלָה) (Jeremiah 33). “And Elohim said: Let the earth bring forth” (וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ), corresponding to the level of Hod (לְקֳבֵל דַּרְגָּא דְּהוֹ״ד), which Aharon holds (דְּאֲחִיד אַהֲרֹן). And it is called the sixth day (וְאִקְרֵי יוֹם שְׁתִיתָאִי).

Come and see (תָּא חֲזִי): Aharon below, even though he comes from Chesed, he holds below in the sixth day, which is called Hod (אַהֲרֹן לְתַתָּא, אַף עַל גַּב דְּאָתֵי מִחֶסֶ״ד, אֲחִיד לְתַתָּא בְּיוֹם שְׁתִיתָאִי דְּאִקְרֵי הוֹ״ד). And he offered sacrifices from those pure kinds of cattle that were created on his day (וְעָבִיד קָרְבָּנִין בְּאִינוּן מִינֵי בְּעִירָן דַּכְיָין וְאִתְבְּרִיאוּ בְּיוֹמָא דִילֵיהּ). To bring close Knesset Yisrael, which is hinted in him (לְאַקְרָבָא כְּנֶסֶת יִשְׂרָאֵל דְּאִתְרְמִיזָא בֵּיהּ), in Tzaddik (בְּצַדִּי״ק), to bind the levels of faith (לְקַשְׁרָא דַּרְגִּין דִּמְהֵימְנוּתָא), and to bring down mercy to the world (וּלְנַחֲתָא רַחֲמֵי לְעָלְמָא). “And Elohim said: Let us make man” (וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם). This saying corresponds to the supernal level of all, the concealed of the concealed (הַאי אֲמִירָא לְקֳבֵל דַּרְגָא עִלָּאָה דְכֹלָא סְתִימָאָה דִּסְתִימִין). He desired to make glory for the image in the secret of man (בָּעָא לְמֶעְבָּד יְקָרָא לְדִיּוּקְנָא בְּרָזָא דְּאָדָם), and in all the levels below He gave power, that each should bring forth as is proper for him (וּבְכֻלְּהוּ דַּרְגִּין לְתַתָּא יָהִיב חֵילָא לְאַפָּקָא כָּל חַד כְּדְקָא חָזֵי לֵיהּ). And He made man, who rules over all, above and below (וְעָבַד אָדָם דְּשַׁלִּיט בְּכֹלָּא בְּעִלָּאֵי וְתַתָּאֵי).

And come and see, until those seven levels, supernal days, were completed, man above was not completed (וְתָא חֲזֵי עַד לָא אֲשְׁלִימוּ אִינוּן שֶׁבַע דַּרְגִּין יוֹמִין עִלָּאִין לָא אִשְׁתְּלִים אָדָם לְעֵילָא). Once man above was completed, then man below was completed (כֵּיוָן דְּאִשְׁתְּלִים לְעֵילָא אָדָם עִלָּאָה, אִשְׁתְּלִים לְתַתָּא אָדָם תַּתָּאָה). And all the worlds in perfection (וְכֻלְהוּ עָלְמִין בִּשְׁלִימוּ). Therefore man below rules over all that was created in the world, because man above rules over all (בְּגִין כָּךְ שָׁלְטֵיה לְאָדָם תַּתָּאָה עַל כָּל דְּאִתְבַּרֵי בְּעַלְמָא, בְּגִין דְּאָדָם עִלָּאָה שָׁלִיט עַל כֹּלָּא). And for this reason He hinted in this verse seven levels (וּבְגִין כָּךְ רָמַז בְּהַאי קְרָא שֶׁבַע דַּרְגִּין). For in it are seven supernal levels, in which man above is called and perfected (דְּאִית בֵּיהּ שֶׁבַע דַּרְגִּין עִלָּאִין דְּאִקְרֵי בְּהוּ אָדָם דִּלְעֵילָא וְאִשְׁתְּלִים בְּהוּ). Therefore “Let us make man in our image” — to give him abundance from that place which is called Chesed (בְּגִין כָּךְ נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ, לְמֵיהַב לֵיהּ שֶׁפַע מֵהַהוּא אַתְרָא דְּאִקְרֵי חֶסֶד).

Come and see, whoever has this image upon him, Chesed El does not pass from him, and it rests upon his head, and Shekhinta is joined with him at the end of his days (תָּא חֲזֵי, מַאן דְּהַאי צוּלְמָא עָלֵיהּ, חֶסֶד אֵל לָא אַעְדֵי מִנֵּיהּ וְיַתְבָא עַל רֵישֵׁיהּ וְאִתְחַבְּרַת בֵּיהּ שְׁכִינְתָּא בְּסֵיפָא דְיוֹמוֹי). Because this Chesed is the first day, the head of all supernal days, and this image that comes to him from it does not depart until his days are completed in that level called “the end of days” (בְּגִין דְּהַאי חֶסֶ״ד יוֹם רִאשׁוֹן וְאִיהוּ רֵישָׁא דְכָל יוֹמִין דִּלְעֵילָא, וְהַאי צוּלְמָא דְּאַתְיָא לֵיהּ מִנֵּיהּ לָא אִסְתְּלִק עַד דְּאִשְׁתְּלִימוּ יוֹמוֹי בְּהַהוּא דַּרְגָא דְאִקְּרֵי אַחֲרִית הַיָּמִים). And this is the level of Tzedek, which is the seventh, the year of Shemitah (וְהוּא דַּרְגָא דְצֶדֶק וְאִיהִי שְׁבִיעָאָה, שְׁנַת הַשְׁמִיטָה). In that level the days of man are completed, when seventy years are completed corresponding to the seven levels, ten for each level (בְּהַהוּא דַּרְגָא אַשְׁלִימוּ יוֹמוֹי דְּבַּר נָשׁ, כַּד אִשְׁתַּלִּימוּ שִׁבְעִין שְׁנִין לְקֳבֵל שֶׁבַע דַּרְגִּין, עֲשָׂרָה לְכָל דַּרְגָא). This is what is written: “The days of our years are seventy years” (הֲדָא הוּא דִכְתִיב יְמֵי שְׁנוֹתֵינוּ בָּהֶם שִׁבְעִים שָׁנָה) (Psalms 90). What is “in them”? In those supernal days and years (מַאן בָּהֶם, בְּאִינוּן יוֹמִין וּשְׁנִין דִּלְעֵילָא). And if by strengths, eighty (וְאִם בִּגְבוּרוֹת שְׁמוֹנִים).

Come and see, children, life, and sustenance do not depend on merit (תָּא חֲזֵי, בְּנֵי חַיֵּי וּמְזוֹנֵי לָאו בִּזְכוּתָא תַלְיָא מִלְּתָא). It is the secret of seven levels, in which merit and guilt are in the secret of Chesed and Gevurah (רָזָא דְּאִינוּן שָׁב [צ״ל שֶׁבַע] דַּרְגִּין דִבְּהוֹן זְכוּת וְחוֹבָא בְּרָזָא דְחֶסֶ״ד וּגְבוּרָה). For if it were so, man would not live more than seventy (דְּאִי הֲכִי לָא הֲוָה לֵיהּ לְבַר נָשׁ לְמֶהֱוִי חָי בָּר מִשִׁבְעִין). Rather, it depends on the supernal Mazal, Atika of all (אֶלָּא בְּמַזָּלָא עִלָּאָה, עַתִּיקָא דְכֹלָא תַלְיָין). And for this reason He adds to all the days of man according to His will (בְּגִין כָּךְ אִיהוּ מוֹסִיף עַל כָּל יוֹמוֹי דְכָל בַּר נָשׁ כִּרְעוּתֵיהּ). And come and see, so we have learned in the book of King Shlomo (וְתָּא חֲזֵי, הֲכִי אוֹלִיפְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא): On the last night of the festival, if a man looks upon his image and sees it complete, death is not decreed upon him (דְּבֵּלְילְיָא בַּתְרָאָה דְחַגָא, אִי יִסְתָּכַּל בַּר נָשׁ בְּצוּלְמָא דִילֵיהּ וַחֲזֵי לֵיהּ שְׁלִים, לָא אִתְגְּזַר עֲלוֹי מִיתָה). And what is the reason on this night? Because the seven days of the festival correspond to the seven supernal days (וּמָאי טַעְמָא בְּהַאי לֵילְיָא, בְּגִין דְּז׳ יוֹמִין דְחַגָא לְקֳבֵל שִׁבְעָא יוֹמִין עִלָּאִין אִינוּן). For all the days and years of the world depend on them (דְּכָל יוֹמִין וּשְׁנִין דְּעָלְמָא בְּהוּ תַלְיָין). And they are hinted in the verse: “Yours, Hashem, is the greatness…” (וְאִינוּן רְמִיזִין בְּקְרָא דְּלְךָ יְיָ הַגְּדוּלָה וְגוֹ׳) (I Chronicles 29). Their service is Chesed, and their end is the Kingdom, Knesset Yisrael, the End of Days (שֵׁירוּתָא דִלְהוֹן חֶסֶ״ד וְסִיּוּמָא דִלְהוֹן מַמְלָכָה, כְּנֶסֶת יִשְׂרָאֵל, אֲחֲרִית הַיָּמִים). Thus is found the seventh, the end (אִשְׁתְּכַח שְׁבִיעָאָה אַחֲרִית). And when this night of the seventh comes, it is seen if his days are completed in this end (וְכַד אַתְיָא הַאי לֵילְיָא דִשְׁבִיעִי אִתְחֲזֵי אִי אִשְׁתַּלִּימוּ יוֹמוֹי בְּהַאי אַחֲרִית). And if this supernal image is seen upon him, Chesed El is restored upon him as at first (וְאִי הַאי צוּלְמָא עִלָּאָה חֲזֵי עָלֵיהּ, חֶסֶ״ד אֵל יִתְהַדָר עָלֵיהּ כְּדִּבְקַדְמֵיתָא), and he does not fear from this judgment of Tzedek (וְלָא מִסְתַּפֵּי מֵהָאי דִינָא דְצֶדֶ״ק). And she is with him in perfection, in joy and the shining of countenance (וְאִיהִי בַּהֲדֵיהּ בִשְׁלִימוּ בְּחֶדְוָותָא וְאַהְדַּרַת לֵיהּ אַנְפִּין). And for this reason Kudsha Berikh Hu warned Yisrael to be delivered from the judgments of this Tzedek (וּבְגִין כָּךְ אַזְהַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל לְאִשְׁתֵּזָבָא מִדִינוֹי דְּהַאי צֶדֶ״ק), and to cover them with the sukkah of peace, and to sit in the shade of faith (וּלְחַפָאַה סֻכַּת שְׁלָמָא עָלַיְיהוּ וּלְמֵיתַב בְּצִלָא דִמְהֵימְנוּתָא). This is what is written: “In sukkot you shall dwell seven days” (הֲדָא הוּא דִכְתִיב בַּסֻכּוֹת תְּשְׁבוּ שִׁבְעַת יָמִים) (Leviticus 23). To include this supernal level and to draw into it the blessing of the supernal waters (לְאַכְלָלָא לְהַאי דַּרְגָא דִּלְעֵילָא וּלְאוֹסָפָא בֵּיהּ בְּרָכָה מַיִּם עִלָּאִין). For this seventh day is Knesset Yisrael (בְגִין דְּהַאי יוֹמָא שְׁבִיעָאָה אִיהוּ כְּנֶסֶת יִשְׂרָאֵל). We circle this supernal altar with those two species which are the willows of the brook (אֲנָן מָקִיפִין לְהַאי מִזְבֵּחַ עִלָּאָה בְּאִינוּן תְּרֵין לִמּוּדִים דְּאִינוּן עַרְבֵי נַחַל), and perform with them the water libation (וְעַבְדִין בָּהּ נִסוּךְ הַמָּיִם). And the Tzaddik gives into those sixty, which are from the six days of Bereshit—all in the secret of chokhmah (וְיָהִיב צַדִּי״ק בְּאִינוּן שִׁתִּין דְּאִינוּן מִו׳ יְמֵי בְּרֵאשִׁית כֹּלָּא בְּרָזָא דְחָכְמְתָא). And afterward: “On the eighth day you shall have an atzeret” (וּלְבָתָר בְּיוֹם הַשְׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם) (Numbers 29). They made an assembly for those seven supernal days (עָבְדוּ כְּנִישְׁתָּא לְאִינוּן שֶׁבַע יוֹמִין עִלָּאִין), and made a festival day (וְעָבְדוּ יוֹמָא טָבָא), because they were delivered from the judgments of that seventh day (בְּגִין דְאִשְׁתָּזְבְתוּן מִדִינוֹי דְּהַהוּא יוֹמָא שְׁבִיעָאָה). For this reason it is written: “In Our image, after Our likeness” (בְּגִין כָּךְ כְּתִיב בְּצַלְמֵנוּ כִּדְמוּתֵנוּ), corresponding to the second day, Gevurah, the portion of Yitzḥak (לְקֳבֵל יוֹמָא תִנְיָנָא גְבוּרָה, חוּלָקֵיהּ דְיִצְחָק). Then it is for man to make himself into this likeness (כְּדֵין אִית לְבַּר נָשׁ לְמִשְׁוֵי לְהַאי דְמוּתֵנוּ), and to resemble those above in his deeds (וּלְאִתְדָמֵי בְּעוֹבָדוֹי לְאִינוּן עִלָּאִין). And all this—why? (וְכָל דָא לָמָה). Because Kudsha Berikh Hu placed it into the hands of man (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא יָהַב בִּידֵי דְּבַר נָשׁ), that if a man desires to liken himself to those above (דְּאִי בָּעֵי בַּר נָשׁ לְמִדְמֵי גַּרְמֵיהּ לְאִינוּן דִּלְעֵילָא), he is perfected in them (אִשְׁתְּלִים בְּהוּ), and does not fear this supernal attribute of Din [Judgment] (וְלָא מִסְתַּפֵּי מֵהָאי מִדַּת דִינָא עִלָּאָה). “And let them rule over the fish of the sea” (וְיֵרְדוּ בִּדְגַת הַיָּם) (Genesis 1:26), corresponding to the level of Netzach (לְקֳבֵל דַּרְגָא דְנֶצַ״ח), in which Moshe is held (דְאֲחִיד בֵּיהּ מֹשֶׁה). The fish of the sea were created in that level (דְּגָּת הַיָּם בְּהַהוּא דַּרְגָא אִתְבְּרִיאוּ), and the Concealed of the Concealed Ones gave them power to rule over them (וְיָהִיב לוֹן סְתִימָא דִּסְתִימִין חֵילָא לְמִשְׁלַט עָלַיְיהוּ). If man resembles those above (אִי דָמֵי בָּר נָשׁ לְעִלָּאִין), he rules (יֵרְדוּ). But if he does not resemble those above (וְאִי לָא דָמֵי לְעִלָּאִין), they rule (יֵרְדוּ), and the fish of the sea rule over the sons of men (וְנוּנִי יַמָּא שַׁלְטִין בְּהוּ בִּבְנֵי נָשָׁא). And for this reason (וּבְגִין כָּךְ), the Orayta [Torah], which was given through Moshe (אַזְהִירָת לוֹן אוֹרַיְיתָא דְאִתְיְיהִיבַת עַל יְדֵי דְמֹשֶׁה), warned them: “And you shall choose life” (וּבָחַרְתָּ בַּחַיִּים) (Deuteronomy 30:19).

Come and see, when Moshe was cast into the sea, the fish of the sea did not rule over him and he did not fear them (תָּא חֲזֵי, מֹשֶׁה כַּד אִתְרַמֵי לְיַמָּא לֹא שָׁלְטוּ עָלֵיהּ נוּנֵי יַמָּא וְלֹא אִסְתָּפֵי מִנַּיְיהוּ). Because he was prepared to draw near above and to cleave to Kudsha Berikh Hu (בְּגִין דְּאִיהוּ הֲוָה זַמִּין לִקְרָבָא לְעֵילָא וּלְאִתְדַּבְּקָא בְּקוּדְשָׁא בְּרִיךְ הוּא). And afterward, when he cleaved, he ruled over the fish of the sea (וּלְבָתָר כַּד אִתְדַּבַּק, שָׁלִיט עַל נוּנֵי יַמָּא). And he hinted to Aharon his brother to strike the sea and kill the fish, but he did not do so (וְרָמַז לְאַהֲרֹן אֲחוּי דְּיִמְחֵי יָת יַמָּא וִימוּתוּן נוּנִי, וְאִיהוּ לָא עֲבִיד הֲכִי). Because that level was his, and in it they were created, and Kudsha Berikh Hu did not want him to smite them, to turn them into enemies (בְּגִין דְהַהִיא דַּרְגָא דִילֵיהּ שָׁלִיט עָלַיְיהוּ, וּבֵיהּ אִתְבְּרִיאוּ, וְלָא בָּעָא קוּדְשָׁא בְּרִיךְ הוּא דְּיִמְחֵי אִיהוּ, בְּגִין לְאִתְהַפְּכָא לְהוּ לְאוֹיֵב). And when a man goes in the ways of Kudsha Berikh Hu, it is written of him: “When you pass through the waters, I will be with you” (וְכַד בַּר נָשׁ אֲזִיל בְּאָרְחוֹי דְקוּדְשָׁא בְּרִיךְ הוּא כְּתִיב עָלֵיהּ כִּי תַעֲבוֹר בַּמַּיִם אִיתְךְ אֲנִי) (Isaiah 43). For “and let them rule over the fish of the sea and over the birds of the heavens” corresponds to the level of heavens, for in that level rules over them, and this is Tiferet (דְּהָא וְיֵרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָׁמַיִם לְקֳבֵל דַּרְגָא דְּשָׁמַיִם. דְּבְהַהוּא דַּרְגָא שָׁלִיט עָלַיְיהוּ וְדָא תִפְאֶרֶ״ת). And even though in the level of Netzach were made all the fish of the sea and the birds (וְאַף עַל גַּב דִּבְדַרְגָּא דְנֶצָ״ח אִתְעֲבִידוּ כָּל נוּנִי יַמָּא וְעוֹפֵי), it is not written there except “flying bird” (לָא כְּתִיב תַמָּן אֶלָּא עוֹף כַּנַף). But now He calls them “the bird of the heavens” (אֲבָל הַשְׁתָּא קָרֵי לְהוּ עוֹף הַשָׁמַיִם), because man does not rule over them except from the side of the heavens (בְּגִין דְּבַּר נָשׁ לָא שָׁלִיט עָלַיְיהוּ אֶלָּא מִסִּטְרָא דְּשָׁמַיִם). And over the beast he rules, in the secret of Hod, which gives him assistance (וּבַבְּהֵמָה שָׁלִיט עָלַיְיהוּ בְּרָזָא דְהוֹ״ד דְּיָהִיב לֵיהּ סִיוּעָא), for on that day the cattle were created (דְּהָא בְּהַהוּא יוֹמָא אִתְבְּרִיאוּ בְּעִירָן). And over all the earth he rules, in the secret of Tzaddik, who is called “Kol” (All) (וּבְכָל הָאָרֶץ שָׁלִיט בְּרָזָא דְצַדִּי״ק דְּאִקְרֵי כָּ״ל), and he rules over the earth, the supernal earth (וְאִיהוּ שָׁלִיט עַל הָאָרֶץ אַרְעָא עִלָּאָה). So too man below rules over the lower earth, because all is in him (הָכִי נָמֵי בַּר נָשׁ לְתַתָּא שָׁלִיט עַל אַרְעָא תַּתָּאָה בְּגִין דְכוֹלָא בֵּיהּ). And over every creeping thing that creeps upon the earth, man rules, from the assistance that is given to him from the Land of Life, supernal Malkhut (וּבְכָל הָרֹמֵשׁ הָרוֹמֵשׂ עַל הָאָרֶץ שָׁלִיט עָלַיְיהוּ בַּר נָשׁ מִסִיוּעָא דְאִתְיְיהִיב לֵיהּ מֵאֶרֶץ הַחַיִּים מַלְכוּת עִלָּאָה). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

Rabbi Shimon opened concerning the commandments of Orayta [Torah] (פָּתַח רִבִּי שִׁמְעוֹן בְּפִקּוּדֵי אוֹרַיְיתָא). And he said (וְאָמַר): The commandments of Orayta [Torah] that Kudsha Berikh Hu gave to Yisrael (פִּקּוּדֵי אוֹרַיְיתָא דְּיָהַב קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל), all of them are written in Orayta [Torah] in a general manner (כֻּלְהוּ בְּאוֹרַיְיתָא בְּאֹרַח כְּלַל כְּתִיבֵי): “In the beginning Elohim created” (בְּרֵאשִׁית בָּרָא אֱלֹהִים) (Genesis 1:1). This is the first commandment of all (הֲדָא הִיא פִּקּוּדָא קַדְמָאָ״ה דְּכֹלָּא). And this commandment is called Yirat Hashem [Fear of Hashem], which is called Reshit [Beginning] (וְאִקְרֵי פִּקּוּדָא דָא יִרְאַת ה׳ דְּאִקְרֵי רֵאשִׁית). As it is written (דִּכְתִיב): “The beginning of wisdom is Yirat Hashem [Fear of Hashem]” (רֵאשִׁית חָכְמָה יִרְאַת יְיָ) (Psalms 111:10). And: “Yirat Hashem [Fear of Hashem] is the beginning of knowledge” (יִרְאַת יְיָ רֵאשִׁית דַּעַת) (Proverbs 1:7). Because this word is called Reshit [Beginning] (בְּגִין דְּמִלָּה דָא רֵאשִׁית אִקְרֵי). And this is the gate through which to enter into faith (וְדָא אִיהִי תַּרְעָא לְאָעָלָא גוֹ מְהֵימְנוּתָא). And upon this commandment the whole world endures (וְעַל פִּקּוּדָא דָא אִתְקְיַּים כָּל עָלְמָא). Yirah [Fear] is divided into three sides (יִרְאָה אִתְפְּרַשׁ לִתְלַת סִטְרִין). Two of them do not contain the essential principle as is fitting (תְּרֵין מִנַּיְיהוּ לֵית בְּהוּ עִיקָרָא כְּדְקָא יְאוּת), and one is the essential principle of Yirah [Fear] (וְחַד עִיקָּרָא דְּיִרְאָה).

There is a man who fears Kudsha Berikh Hu because he desires that his children should live and not die (אִית בַּר נַשׁ דְּדָחִיל מִקּוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּיֵיחוֹן בְּנוֹהִי וְלָא יְמוּתוּן). Or he fears punishment of his body or of his money (אוֹ דָּחִיל מֵעוֹנְשָׁא דְּגוּפֵיהּ אוֹ דְּמָמוֹנֵיהּ). And because of this he fears Him continually (וְעַל דָּא דָּחִיל לֵיהּ תָּדִיר). It is found that this Yirah [Fear], by which he fears Kudsha Berikh Hu, is not equal to the essential principle (אִשְׁתְּכַח יִרְאָה דְּאִיהוּ דָּחִיל לְקוּדְשָׁא בְּרִיךְ הוּא לָא שָׁוֵי לְעִקְּרָא). There is a man who fears Kudsha Berikh Hu because he fears the punishment of that world and the punishment of Gehinnom (אִית בַּר נָשׁ דְּדָחִיל מִן קוּדְשָׁא בְּרִיךְ הוּא בְּגִין דְּדָחִיל מֵעוֹנָשָׁא דְּהַהוּא עָלְמָא וְעוֹנָשָׁא דְּגֵיהִנֹּם). These two are not the essential principle of Yirah [Fear] and its root (תְּרֵין אִלֵּין לָאו עִיקָּרָא דְּיִרְאָה אִנּוּן וְשָׁרְשָׁא דִילֵיהּ).

The Yirah [Fear] that is the essential principle (יִרְאָ״ה דְּאִיהִי עִקָּרָא) is for a man to fear his Master (לְמִדְחַל בַּר נָשׁ לְמָארֵיהּ), because He is great and rules (בְּגִין דְּאִיהוּ רַב וְשַׁלִּיט), the essential principle and root of all worlds (עִקָּרָא וְשָׁרְשָׁא דְּכָל עָלְמִין), and all before Him are considered as nothing (וְכֹלָּא קַמֵּיהּ כְּלָא חֲשִׁיבִין). As it is said (כְּמָה דְּאִתְּמָר): “And all the inhabitants of the earth are considered as nothing” (וְכָל דָּיְירֵי אַרְעָא כְּלָא חֲשִׁיבִין) (Daniel 4:32). And he must place his will in that place which is called Yirah [Fear] (וּלְשַׁוְאָה רְעוּתֵיהּ בְּהַהוּא אֲתַר דְּאִקְרֵי יִרְאָה).

Rabbi Shimon wept and said (בָּכָה רִבִּי שִׁמְעוֹן וְאָמַר): Woe if I say, and woe if I do not say (וַוי אִי אֵימָא, וַוי אִי לָא אֵימָא). If I say, the guilty will know how to serve their Master (אִי אֵימָא יִנְדְּעוּן חַיָּיבִין הֵיךְ יִפְלְחוּן לְמָארֵיהוֹן). If I do not say, the Friends will lose this word (אִי לָא אֵימָא יוֹאבְדוּן חַבְרַיָּיא מִלָּה דָא). In the place where holy Yirah [Fear] rests (בְּאֲתַר דְּיִרְאָה קַדִּישָׁא שָׁרֵי), below there is an evil Yirah [Fear] that lashes, strikes, and accuses (מִלְּרַע אִית יִרְאָה רָעָה דְּלָקֵי וּמָחֵי וּמְקַטְרֵג), and it is a strap with which to punish the guilty (וְאִיהִי רְצוּעָה לְאַלְקָאָה חַיָּיבַיָּא). And whoever fears because of the punishment of Malkhut [Kingship] and accusation, as it has been said (וּמָאן דְּדָחִיל בְּגִין עוֹנֶשׁ דְּמַלְקְיוּתָא וְקִטְרוּגָא כְּמָה דְאִתְּמָר), that Yirat Hashem [Fear of Hashem], which is called “Yirat Hashem [Fear of Hashem] is for life,” does not rest upon him (לָא שַׁרְיָא עֲלֵיהּ הַהִיא יִרְאַת ה׳ דְּאִיקְרֵי יִרְאַת ה׳ לְחַיִּים). Rather, what rests upon him is that evil Yirah [Fear] (אֶלָּא מָאן שַׁרְיָא עֲלֵיהּ הַהִיא יִרְאָה רָעָה). And it is found that what rests upon him is that strap, evil Yirah [Fear], and not Yirat Hashem [Fear of Hashem] (וְאִשְׁתְּכַח דְּשַׁרְיָא עֲלֵיהּ הַהִיא רְצוּעָה יִרְאָה רָעָה וְלָא יִרְאַת ה׳). And for this reason, the place that is called Yirat Hashem [Fear of Hashem] is called “the beginning of knowledge” (וּבְגִין כַּךְ אֲתַר דְּאִקְרֵי יִרְאַת ה׳ רֵאשִׁית דַּעַת אִקְרֵי). And concerning this, this commandment is included here (וְעַל דָא אִתְכְּלִיל הָכָא פִּקּוּדָא דָּא). And this is the essential principle and foundation of all the other commandments of Orayta [Torah] (וְדָא עִקָּרָא וִיסוֹדָא לְכָל שְׁאָר פִּקּוּדִין דְּאוֹרַיְיתָא). Whoever guards Yirah [Fear] guards everything (מָאן דְּנָטִיר יִרְאָה נָטִיר כֹּלָּא).

If he does not guard Yirah [Fear], he does not guard the commandments of Orayta [Torah] (לָא נָטִיר יִרְאָה לָא נָטִיר פִּקּוּדֵי אוֹרַיְיתָא), for this is the gate of all (דְּהָא דָא תַּרְעָא דְכֹלָּא). And for this reason it is written (וּבְגִין כַּךְ כְּתִיב): “Bereshit [In the Beginning],” which is Yirah [Fear], “Elohim created the heavens and the earth” (בְּרֵאשִׁית דְּאִיהִי יִרְאָה בָּרָא אֱלֹהִים אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ) (Genesis 1:1). For whoever transgresses this transgresses the commandments of Orayta [Torah] (דְּמָאן דְּעֲבַר עַל דָּא עֲבַר עַל פִּקּוּדֵי דְאוֹרַיְיתָא). And the punishment of the one who transgresses this is that this evil strap lashes him (וְעוֹנְשָׁא דְּמָאן דְּעֲבַר עַל דָּא הַאי רְצוּעָה רָעָה אַלְקֵי לֵיהּ). And this is the meaning of (וְהַיְינוּ): “And the earth was Tohu [Formlessness] and Bohu [Emptiness], and darkness was upon the face of the deep, and the spirit of Elohim” (וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחשֶׁךְ עַל פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים) (Genesis 1:2). Behold, these are four punishments by which the guilty are punished (הָא אִלֵּין אַרְבַּע עוֹנָשִׁין לְאַעֲנָשָׁא בְּהוֹן חַיָּיבַיָּא). Tohu [Formlessness]—this is strangulation (תֹּהוּ דָּא חֶנֶק), as it is written (דִּכְתִיב): “A line of Tohu [Formlessness]” (קַו תֹּהוּ) (Isaiah 34:11), “a measuring cord” (חֶבֶל מִדָּה) (Zechariah 2:5). Bohu [Emptiness]—this is stoning (בֹּהוּ דָּא סְקִילָה), stones submerged in the great deep for the punishment of the guilty (אַבְנִין דִּמְשׁוּקָעִין גּוֹ תְּהוֹמָא רַבָּא לְעוֹנְשָׁא דְּחַיָּיבַיָּא). And darkness—this is burning (וְחשֶׁךְ דָּא שְׂרֵיפָה), as it is written (דִּכְתִיב): “And it was, when you heard the voice from within the darkness…” (וַיְהִי כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ) (Deuteronomy 5:20), and: “And the mountain burned with fire unto the heart of heaven—darkness…” (וְהָהָר בּוֹעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם חשֶׁךְ וְגוֹ׳) (Deuteronomy 4:11). And this is the mighty fire that rests upon the heads of the guilty to burn them (וְדָא אֶשָּׁא תַּקִּיפָא דְּעַל רֵישֵׁיהוֹן דְּחַיָּיבַיָּא שָׁרֵי לְאוֹקְדָא לוֹן). And “spirit”—this is killing by the sword (וְרוּחַ דָּא הֶרֶג בְּסַיָּיף). A storm-wind, a sharpened sword, flaming within it (רוּחַ סְעָרָה חַרְבָּא מְשַׁנְּנָא הִיא מְלַהֲטָא בֵּיהּ). As you say (כְּמָא דְאַתְּ אָמֵר): “And the flame of the sword that turns every way” (וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת) (Genesis 3:24), and it is called “spirit” (וְאִקְרֵי רוּחַ). This is the punishment for the one who transgresses the commandments of Orayta [Torah] (הַאי עוֹנָשָׁא לְמַאן דְּיַעֲבַר עַל פִּקּוּדֵי אוֹרַיְיתָא). And after Yirah [Fear] there is written Reshit [Beginning], which is the totality of all (וּכְתִיב לְבָתַר יִרְאָה רֵאשִׁית, דְּאִיהִי כְּלָלָא דְּכֹלָּא). From here onward are the other commandments of Orayta [Torah] (מִכָּאן וָהָלְאָה שְׁאָר פִּקּוּדִין דְּאוֹרַיְיתָא).

The second commandment—this is the commandment (פִּקּוּדָא תִּנְיָינָא דָּא אִיהִי פִּקּוּדָא). For the commandment of Yirah [Fear] is united with it, and never departs from it (דְּפִקּוּדָא דְּיִרְאָה אִתְאַחֲדַת בָּהּ וְלָא נַפְקָא מִינָהּ לְעָלְמִין). And this is Ahavah [Love] (וְאִיהִי אַהֲבָ״ה), for a man to love his Master with perfect love (לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ רְחִימוּ שְׁלִים). And what is perfect love? (וּמָאן אִיהוּ רְחִימוּ שְׁלִים). This is great Ahavah [Love] (דָּא אַהֲבָה רַבָּה), as it is written (דִּכְתִיב): “Walk before Me and be perfect” (הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים) (Genesis 17:1)—complete in love (שְׁלִים בִּרְחִימוּתָא). And this is what is written (וְדָא הוּא דִכְתִיב): “And Elohim said: Let there be light” (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר) (Genesis 1:3). This is perfect love (דָּא רְחִימוּ שְׁלֵימוּתָא), which is called great Ahavah [Love] (דְּאִקְרֵי אַהֲבָה רַבָּה). And here is the commandment (וְהָכָא אִיהוּ פִּקּוּדָא): for a man to love his Master as is fitting (לְמִרְחַם בַּר נָשׁ לְמָארֵיהּ כְּדְקָא יְאוּת).