Daf 13b (דַּף י״ג ע״ב)

The right wing has two porticos (גַּדְפָא יְמִינָא אִית לָהּ תְּרֵין אַכְּסַדְּרִין). And from this wing branch off toward two other nations, who are close to Yisrael in union—some say: in lineage—to bring them into these porticos (וּמֵהַאי גַּדְּפָא אִתְפָּרְשָׁן לִתְרֵין אוּמִין אָחֳרָנִין דְּאִנּוּן קְרֵיבִין בְּיִחוּדָא (נ״א: בְּיִחוּסָא) לְיִשְׂרָאֵל לְאָעֳלָא לוֹן לְגוֹ אַכְּסַדְּרִין אִלֵּין). And beneath the left wing there are two other porticos, which branch off toward two other nations, which are Ammon and Moav (וּתַחוֹת גַּדְפָא שְׂמָאלָא אִית תְּרֵין אַכְּסַדְּרִין אָחֳרָנִין וּמִתְפָּרְשָׁן לִתְרֵין אוּמִין אָחֳרָנִין דְּאִנּוּן עַמּוֹן וּמוֹאָב).

All of them are called Nefesh Chayah [Living Soul] (וְכֻלְּהוֹן אִקְּרוּן נֶפֶשׁ חַיָּה). And how many other hidden chambers and other palaces are within each and every wing (וְכַמָּה אִדְרִין סְתִימִין אָחֳרָנִין וְהֵיכָלִין אָחֳרָנִין בְּכָל גַּדְפָא וְגַדְפָא). And from them issue forth spirits to be apportioned to all those converts who convert (וּמִנַּיְיהוּ נָפְקוּ רוּחִין לְאַפְרָשָׁא לְכָל אִנּוּן גִּיּוֹרִין דְּמִתְגַּיְּירִין). And they are called Nefesh Chayah [Living Soul], but each according to its kind [le-minah] (וְאִקְּרוּן נֶפֶשׁ חַיָּה, אֲבָל לְמִינָהּ). All of them enter beneath the wings of the Shekhinta, and no farther (וְכֻלְּהוּ עָאלִין תַּחוֹת גַּדְפוֹי דִּשְׁכִינְתָּא וְלָא יַתִּיר). But the Neshamah [Soul] of Yisrael issues from within the body of that Tree (אֲבָל נִשְׁמְתָא דְיִשְׂרָאֵל נָפְקָא מִגּוֹ גּוּפָא דְּהַהוּא אִילָנָא), and from there Neshamot [Souls] fly into this Earth, into its inward parts, farther and farther within (וּמִתַּמָּן פָּרְחִין נִשְׁמְתִין לְגוֹ הַאי אֶרֶץ, גּוֹ מְעָהָא, לְגוֹ לְגוֹ).

And the secret is (וְרָזָא): “For you shall be a land of delight” (כִּי תִהְיוּ אַתֶּם אֶרֶץ חֵפֶץ) (Malachi 3:12). And concerning this, Yisrael is a beloved son (וְעַל דָּא יִשְׂרָאֵל בֵּן יַקִּיר), for Her inward parts yearned over him (דְּהָמוּ מְעָהָא עֲלֵיהּ), and they are called “those borne by Me from the womb” (וְאִקְּרוּן הָעֲמוּסִים מִנִּי בָּטֶן) (Isaiah 46:3), and not those who fly outside (וְלָא מְגַדְּפִין לְבַר). And furthermore, converts have no portion in the supernal Tree (וְתוּ גִּיּוֹרִין לֵית לוֹן חוּלָקָא בְּאִילָנָא עִלָּאָה), all the more so not in its body (כָּל שֶׁכֵּן בְּגוּפָא דִּילֵיהּ). Rather, their portion is in the wings, and no farther (אֲבָל חוּלָקָא דִּלְהוֹן בְּגַדְפִין אִיהוּ, וְלָא יַתִּיר).

And the convert is beneath the wings of the Shekhinta, and no farther (וְגִיּוֹרָא תַּחוֹת גַּדְפֵי שְׁכִינְתָּא, וְלָא יַתִּיר). Gerei haTzedek [Righteous Converts] are those who dwell there and are united there, but not within, as it has been said (גֵּירֵי הַצֶּדֶק אִנּוּן דְּתַמָּן שָׁרָאן וְאִתְאַחֲדָן, וְלָא לְגוֹ, כְּמָה דְּאִתְּמָר). And for this reason (וּבְגִין כָּךְ): “Let the earth bring forth a living Nefesh [Soul] after its kind” (תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ) (Genesis 1:24). And concerning cattle, creeping things, and the beasts of the earth according to their kind (וּלְמָאן בְּהֵמָה וָרֶמֶשׂ וְחַיְתוֹ אֶרֶץ לְמִינָהּ), all of them draw a Nefesh [Soul] (כֻּלְּהוּ שָׁאֲבִין נֶפֶשׁ), from that Chayah [Living Being] (מֵהַהִיא חַיָּה), but each one according to its kind (אֲבָל כָּל חַד לְמִינָהּ), as is fitting for it (כְּדְקָא חָזֵי לָהּ).

The ninth commandment is to have compassion upon the poor and to give them sustenance (פִּקּוּדָא תְּשִׁיעָאָה: לְמֵיחַן לְמִסְכְּנֵי וּלְמֵיהַב לוֹן טַרְפָּא). As it is written (דִּכְתִיב): “Let Us make man in Our image, after Our likeness” (נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ) (Genesis 1:26). Na‘aseh Adam [Let Us make man] (נַעֲשֶׂה אָדָם)—a partnership, the inclusion of male and female (מְשׁוּתָּפָא: כְּלַל דְּכַר וְנוּקְבָא). “In Our image” (בְּצַלְמֵנוּ)—the wealthy (עֲתִירֵי). “After Our likeness” (כִּדְמוּתֵנוּ)—the poor (מִסְכְּנֵי). For from the side of the male are the wealthy (דְּהָא מִסִּטְרָא דִּדְכוּרָא-עֲתִירֵי), and from the side of the female are the poor (וּמִסִּטְרָא דְּנוּקְבָא-מִסְכְּנֵי). Just as they are in one partnership (כְּמָה דְּאִנּוּן בְּשׁוּתְּפָא חֲדָא), and this one has compassion upon that one (וְחָס דָּא עַל דָּא), and this one gives to that one (וְיָהִיב דָּא לְדָא), and bestows goodness upon him (וְגָמִיל לֵיהּ טִיבוּ), so too must man below be wealthy and poor in one union (הָכִי אִצְטְרִיךְ בַּר נָשׁ לְתַתָּא לְמֶהֱוֵי עֲתִירָא וּמִסְכְּנָא בְּחִבּוּרָא חֲדָא), and this one must give to that one (וּלְמֵיהַב דָּא לְדָא), and each must bestow goodness upon the other (וּלְגָמְלָאָה טוּבָא דָּא לְדָא).

“And let them rule over the fish of the sea, etc.” (וְיִרְדוּ בִדְגַת הַיָּם וְגו׳) (Genesis 1:26). The secret of this matter (רָזָא דְנָן): We have seen in the book of King Shlomo (חֲמֵינָן בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא), that whoever has compassion upon the poor with the desire of the heart (דְּכָל מָאן דְּחָס עַל מִסְכְּנֵי בִּרְעוּתָא דְלִבָּא), his Diyukna [Likeness] is never changed from the Diyukna [Likeness] of Adam haRishon [the First Man] (לָא מִשְׁתַּנִי דִיוּקְנֵיהּ לְעָלָם מִדִּיּוֹקְנָא דְּאָדָם הָרִאשׁוֹן). And once the Diyukna [Likeness] of Adam is imprinted in him (וְכֵיוָן דְּדִיוֹקְנָא דְּאָדָ״ם אִתְרְשִׁים בֵּיהּ), he rules over all the creatures of the world through that Diyukna [Likeness] (שַׁלִּיט עַל כָּל בְּרִיָּין דְּעָלְמָא בְּהַהוּא דִּיוּקְנָא). This is what is written (הֲדָא הוּא דִכְתִיב): “And the fear of you and the dread of you shall be upon every beast of the earth” (וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְגו׳) (Genesis 9:2). All of them tremble and fear that Diyukna [Likeness] which is imprinted in him (כֻּלְּהוּ זָעִין וְדָחֲלִין מֵהַהוּא דִיוּקְנָא דְּאִתְרְשִׁים בֵּיהּ), because this is a supernal commandment (בְּגִין דְּדָא הוּא פִּקּוּדָא מַעַלְיָא): for man to be elevated in the Diyukna [Likeness] of Adam above all the other commandments (לְאִסְתַּלָּקָא בַּר נָשׁ בְּדִיוֹקְנֵיהּ דְּאָדָם עַל כָּל שְׁאָר פִּקּוּדִין).

From where do we know this? (מְנָא לָן). From the wicked Nevukhadnetzar (מִנְּבוּכַדְנֶצַר חַיְּיבָא). Even though he dreamed that dream (אַף עַל גַּב דְּחָלַם הַהוּא חֶלְמָא), as long as he had compassion upon the poor (כָּל זִמְנָא דְּהֲוָה מֵיחַן לְמִסְכְּנֵי), his dream did not rest upon him (לָא שָׁרָא עֲלֵיהּ חֶלְמֵיהּ). But once he cast an evil eye, so as not to have compassion upon the poor (כֵּיוָן דְּאַטִיל עֵינָא בִישָׁא דְּלָא לְמֵיחַן לְמִסְכְּנֵי), what is written? (מַה כְּתִיב). “While the word was still in the king’s mouth…” (עוֹד מִלְּתָא בְּפוּם מַלְכָּא וְגו׳) (Daniel 4:28). Immediately his Diyukna [Likeness] was changed (מִיָּד אִשְׁתְּנֵי דִּיוּקְנֵיהּ), and he was driven from among the sons of men (וְאַטְרִיד מִן בְּנֵי נְשָׁא). And because of this (וּבְגִין כָּךְ): “Let Us make man” (נַעֲשֶׂה אָדָם)—Asiyah [Making] is written here (כְּתִיב הָכָא עֲשִׂיָּה), and it is written there (וּכְתִיב הָתָם): “The name of the man with whom I dealt today was Boaz” (שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם בֹּעַז) (Ruth 2:19).

The tenth commandment is to place Tefillin [Phylacteries] and to complete oneself in the supernal Diyukna [Likeness] (פִּקּוּדָא עֲשִׂירָאָה לְאַנָּחָא תְּפִלִּין וּלְאַשְׁלָמָא גַּרְמֵיהּ בְּדִיּוּקְנָא עִלָּאָה), as it is written (דִּכְתִיב): “And Elohim created man in His image” (וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ) (Genesis 1:27). He opened and said (פָּתַח וְאָמַר): “Your head upon you is like Carmel” (רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל) (Song of Songs 7:6)—this verse we have established, and it has been said (הַאי קְרָא אוֹקִימְנָא וְאִתְּמַר). But “your head upon you is like Carmel” (אֲבָל רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל)—this is the supernal head (דָּא רֵישָׁא עִלָּאָה), the Tefillin [Phylacteries] of the head (תְּפִלִּין דְּרֵישָׁא), the Name of the supernal holy King, YHVH (שְׁמָא דְּמַלְכָּא עִלָּאָה קַדִּישָׁא יהוה), in inscribed letters (בְּאָתוָון רְשִׁימִין), each and every letter being one section (כָּל אָת וְאָת פַּרְשָׁתָא חָדָא), the holy Name engraved in the proper order of the letters (שְׁמָא קַדִּישָׁא גְּלִיפָא בְּסִדּוּרָא דְּאָתוָון כְּדְקָא יְאוּת).

And we learned (וּתְנַן): “For the Name of Hashem is called upon you, and they shall fear you” (כִּי שֵׁם י"י נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ) (Deuteronomy 28:10)—these are the Tefillin [Phylacteries] of the head (אִלֵּין תְּפִלִּין דְּרֵישָׁא), which are the holy Name in the ordered arrangement of its letters (דְּאִנּוּן שְׁמָא קַדִּישָׁא בְּסִדּוּרָא דְּאָתוָוי). The first section (פַּרְשְׁתָּא קַדְמָאָה): “Sanctify to Me every firstborn” (קַדֵּשׁ לִי כָּל בְּכוֹר) (Exodus 13:2)—this is Yod (דָּא יוּ״ד), which is holy (דְּאִיהִי קֹדֶשׁ), the firstborn of all the supernal holy things (בּוּכְרָא דְּכָל קוּדְשִׁין עִלָּאִין). “The opener of every womb” (פֶּטֶר כָּל רֶחֶם)—in that fine path which descends from Yod (בְּהַהוּא שְׁבִיל דַּקִּיק דְּנָחֵת מִן יוּ״ד), which opens the womb to produce fruits and offspring as is fitting (דְּאִיהוּ אַפְתַּח רַחֲמָא לְמֶעְבַּד פֵּירִין וְאִבִּין כְּדְקָא יָאוֹת). And it is the supernal holiness (וְאִיהוּ קֹדֶשׁ עִלָּאָה). The second section (פַּרְשְׁתָּא תִּנְיָינָא): “And it shall be when Hashem brings you” (וְהָיָה כִּי יְבִיאֲךָ) (Exodus 13:11)—this is Heh (דָּא ה״א), a palace (הֵיכָלָא), whose womb is opened from within Yod (דְּאִתְפַּתַּח רַחֲמָא דִּילָהּ מִגּוֹ יוּ״ד), with fifty gates, porticos, and hidden chambers within it (בְּחַמְשִׁין פִּתְחִין אַכְּסַדְּרָאִין וְאִדְּרִין סְתִימִין דְּבֵיהּ).

For that opening which Yod makes in this palace (דְּהַהוּא פֶּטֶר דְּעֲבִיד יוּ״ד בְּהַאי הֵיכָלָא), is to hear within it the voice that comes forth from within this Shofar [Ram’s Horn] (לְמִשְׁמַע בָּהּ קָלָא דִּי נָפְקָא מִגּוֹ שׁוֹפָר דָּא). For this Shofar [Ram’s Horn] is closed on every side (בְּגִין דְּשׁוֹפָר דָּא הוּא סָתִים בְּכָל סִטְרִין), and Yod comes and opens it to bring forth a voice from it (וְאָתָא יוּ״ד וּפְתַח לֵיהּ לְאַפָּקָא מִינֵּיהּ קָלָא). And when He opens it (וּכְדֵין דְּאַפְתַּח לֵיהּ), He sounds it and brings forth a voice from it (תָּקַע לֵיהּ וְאַפִּיק מִנֵּיהּ קָלָא), to bring slaves forth to freedom (לְאַפָּקָא עַבְדִּין לְחֵירוּ). And through the sounding of this Shofar [Ram’s Horn], Yisrael went forth from Egypt (וּבִתְקִיעוּ דְּשׁוֹפָרָא דָּא נָפְקוּ יִשְׂרָאֵל מִמִּצְרָיִם). And so it is destined to be another time at the End of Days (וְכָךְ זַמִּין זִמְנָא אָחֳרָא לְסוֹף יוֹמַיָּא).

And every redemption comes from this Shofar [Ram’s Horn] (וְכָל פּוּרְקָנָא מֵהַאי שׁוֹפָר אָתְיָא). And for this reason the Exodus from Egypt is contained in this section (וּבְגִין כָּךְ אִית בָּהּ יְצִיאַת מִצְרַיִם בְּפַרְשְׁתָּא דָּא), for from this Shofar [Ram’s Horn] it comes through the power of Yod (דְּהָא מֵהַאי שׁוֹפָר אָתֵי בְּחֵילָא דְּיוּ״ד), which opens its womb and brings forth its voice for the redemption of the slaves (דְּפָתַח רַחֲמָא דִּילָהּ וְאַפִּיק קָלֵיהּ לְפוּרְקָנָא דְּעַבְדִּין). And this is Heh, the second letter of the holy Name (וְדָא ה״א: אוֹת תִּנְיָינָא דִּשְׁמָא קַדִּישָׁא).