Daf 42a (דַּף מ״ב ע״א)

This ruach, which includes another ruach, ascends and descends (רוּחָא דָּא דְּכָלִיל רוּחָא אָחֳרָא: תִּנְיָינָא סָלְקָא וְנָחֲתָא), its light never ceases (נְהוֹרֵיהּ דְּלָא שָׁכִיךְ), some say: never leaves (שַׁבֵּק) forever (לְעָלְמִין), like sunlight within water (כְּנוּרָא דְּשִׁמְשָׁא גּוֹ מַיָּא). No one can endure it (לֵית מָאן דְּקָאִים עֲלֵיהּ), except through the desire of a meritorious person, in that prayer which enters this palace (בַּר רְעוּתֵיהּ דְּבַר נָשׁ זַכָּאָה, בְּהַהוּא צְלוֹתָא דְּעָאלַת בְּהַהוּא הֵיכָלָא), and ascends to bind unifications in completeness (וְסַלְקָא לְקָשְׁרָא קִשְׁרִין בִּשְׁלִימוּ), with service of the ruach (בְּשֵׁרוּתָא דְּרוּחַ), some say: of the light (נ״א דְּנְהוֹרָא), as is fitting (דָּא כְּדְקָא חָזֵי).

Then light wraps itself within it and rejoices in it (כְּדֵין נְהוֹרָא אִתְעַטֵּף בֵּיהּ וְחָדֵי בָּהּ), and ascends with it to be bound in the unification of the second palace (וְסַלְקָא עִמָּהּ לְאִתְקַשָּׁרָא בְּקִשּׁוּרָא דְּהֵיכָלָא תִּנְיָינָא), to be included: the ruach that includes within itself another higher ruach above it (לְאִתְכְּלָלָא רוּחָא דְּכָלִיל בְּרוּחָא אָחֳרָא עִלָּאָה דְּעֲלֵיהּ). And this ruach includes within itself that living being and all those ofanaim and wheels, and they are united within it (וְרוּחָא דָּא דְּכָלִיל: כָּלִיל בֵּיהּ הַהִיא חֵיוָתָא וְכָל אִנּוּן אוֹפַנִּין וְגַלְגַּלִּין), just as fire is united with water, and water with fire (וְאִתְאַחֲדָן בֵּיהּ כְּגַוְונָא דְּאִתְאַחֲדָא אֶשָּׁא בְּמַיָּא, וּמַיָּא בְּאֶשָּׁא), south with north, and north with south (דָּרוֹם בְּצָפוֹן, צָפוֹן בְּדָרוֹם), east with west, and west with east (מִזְרָח בְּמַעֲרָב, וּמַעֲרָב בְּמִזְרָח). So too, all are united, one with the other (הָכִי אִתְאַחֲדָן כֻּלְהוּ דָּא בְּדָא), and bound one to the other (וְאִתְקַשְּׁרָן דָּא בְּדָא). That ruach ascends to be united (הַהוּא רוּחָא סָלְקָא לְאִתְקַשָּׁרָא), and that living being gazes upward toward the second palace, and they gaze one into the other (וְהַהִיא חֵיוָתָא אִסְתַּכְּיָיא לְעֵילָא לְגַבֵּי הֵיכָלָא תִּנְיָינָא, וְאִסְתַּכְּיָין דָּא בְּדָא).

In the center of this palace is embedded one pillar (בְּאֶמְצָעִיתָא דְּהֵיכָלָא דָּא נָעִיץ חַד עַמּוּדָא), which ascends to the center of the next palace (דְּסָלְקָא עַד אֶמְצָעִיתָא דְּהֵיכָלָא אָחֳרָא), and it is hollow and embedded (וְאִיהוּ נָקִיב וְנָעִיץ), some say: a path embedded (נ״א: נְתִיב נָעִיץ), from below to above (מִתַּתָּא לְעֵילָא), to bind ruach with ruach (לְאִתְדַּבְּקָא רוּחָא בְּרוּחָא), and so upward beyond all (וְכֵן עַד לְעֵילָא מִכֻּלְהוּ), so that all become one ruach (לְמֶהֱוֵי כֻּלְהוּ רוּחָא חָדָא), as it is said: And one spirit for all (Kohelet 3) (כְּמָה דְּאַתְּ אָמֵר: וְרוּחַ אֶחָד לַכֹּל).

The second palace-it is written: And like the very heavens for clarity (Shemot 24) (הֵיכָלָא תִּנְיָינָא כְּתִיב: וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר). Here is that ruach that is called Zohar (הָכָא אִיהוּ הַהוּא רוּחָא דְּאִקְרֵי זוֹהַר), and it stands constantly in whiteness (וְקָיְימָא בְּחִוַּורְתָּא תָּדִיר), unmixed with any other color (דְּלָא אִתְעָרְבוּ גְּוָנָיו בְּאָחֳרָא). It is an essence that never changes (וְאִיהוּ עֶצֶם דְּלָא אִשְׁתַּנֵּי לְעָלְמִין). It is not revealed outwardly to flash like the other (דָּא לָאו אִיהוּ בְּאִתְגַּלְיָא הָכִי לְאִתְנַצְּצָא כְּאָחֳרָא); this one is difficult to reveal (דָּא קָשֵׁי לְאִתְגַּלְיָיא), like the hiddenness of the eye, which when it rolls gives off radiance and sparkles as it turns (כִּסְתִּימוּ דְּעֵינָא דְּכַד מִתְגַּלְגְּלָא אִזְדַּהַר וְנָצִיץ בְּגִלְגּוּלָא). And so it is here (וְדָא אוּף הָכִי): for when that first ruach ascends, it revolves in circularity and reveals it (בְּגִין דְּכַד הַהוּא רוּחָא קַדְמָאָה סָלְקָא מְגַלְגֵּל בְּגִלְגּוּלָא וְגָלֵי לֵיהּ), and it becomes bound with it in the whiteness of the eye, within another hue that is finer than it, which rests above it (וְאִתְקַשַּׁר בַּהֲדֵיהּ בְּקִשּׁוּרָא דְּחִוַּורְתָּא דְּעֵינָא גּוֹ גַּוָון אָחֳרָא דְּאִיהוּ דַּקִּיק מִינֵּיהּ דְּשָׁאָרֵי עֲלוֹי).

This ruach revolves from within the lower ruach (מִתְגַּלְגְּלָא רוּחָא דָּא מִגּוֹ רוּחָא דִּלְתַתָּא). The lower light draws and encircles (or: some say: revolves) this light and is illuminated (נְהוֹרָא דִּלְתַתָּא אַסְחַר לְגַלְגְּלָא [נ״א: וְגַלְגַל] נְהוֹרָא דָּא וְאִתְנְהִיר), but it is not able to shine until the lower is grasped within it and united with it, and then it illuminates (וְלָא יָכִיל לְאִתְנַהֲרָא עַד דְּאֲחִיד תַּתָּאָה בֵּיהּ וְאִתְקַשַּׁר בַּהֲדֵיהּ וּכְדֵין אַנְהִיר). And it is held by the lower light (וְאָחִיד בִּנְהוֹרָא דִּלְתַתָּא), some say: that was already shining (ד״א ל״ג דַּהֲוָה נְהִיר), which is complete and never changes at all (דְּהוּא כָּלִיל וְלָא אִשְׁתַּנֵּי כְּלָל), but is revealed through it in its revolution (אֶלָּא אִתְגַּלְיָא בְּגִינֵיהּ בְּגִלְגּוּלָא דִּילֵיהּ). And when this light revolves, it receives another light on the left side, and revolves with it, and is interwoven with it (וְכַד נְהוֹרָא דָּא מִתְגַּלְגְּלָא נָטִיל נְהוֹרָא אָחֳרָא לִסְטַר שְׂמָאלָא וְאִתְגַּלְגְּלָא בַּהֲדֵיהּ וְאִסְתַּחַר עִמֵּיהּ). And this is the secret of what is written: The curves of your thighs are like ornaments, the work of a master craftsman (Shir haShirim 7) (וְרָזָא דָּא כְּתִיב: חַמּוּקֵי יְרֵכַיִךְ כְּמוֹ חֲלָאִים מַעֲשֵׂה יְדֵי אָמָּן).

Fortunate is he who knows how to reveal (or: some say: to revolve) the lights (זַכָּאָה אִיהוּ מָאן דְּיָדַע לְגַלָּאָה [נ״א: לְגַלְגְּלָא] נְהוֹרִין). Another ruach becomes included within it, and is woven and illuminated (רוּחָא אָחֳרָא אִתְכְּלִיל בַּהֲדֵיהּ וְאִסְתַּחַר [וְאַנְהִיר]), and its circuits shine with colors of blue and white (וְנָהִיר סַחֲרָנֵיהּ בְּגַוָּון תִּכְלָא וְחִוָּור). That white becomes bound with the white of this one (הַהוּא חִוָּור אִתְקַשַּׁר בְּחִוָּור דָּא), and that blue becomes bound with the redness of the lower light of the left side (וְהַהוּא תִּכְלָא אִתְקַשַּׁר בְּסוּמְקָא דִּנְהוֹרָא תַּתָּאָה דְּלִסְטַר שְׂמָאלָא). And they are integrated one with the other and become one (וְאִתְכְּלִילוּ דָּא בְּדָא וְהֲווּ חָד), and they are called 'Essence of the Heavens' [Etzem ha-Shamayim] (וְאִקְרוּן עֶצֶם הַשָּׁמַיִם). And everything below and that lower palace is all included here (וְכָל מַה דִּלְתַתָּא וְהַהוּא הֵיכָלָא דִּלְתַתָּא כֹּלָּא אִתְכְּלִיל הָכָא), and because all is integrated here, it is called 'Essence of the Heavens' [Etzem ha-Shamayim] (וּבְגִין דְּכֹלָּא אִתְכְּלִיל הָכָא אִתְקְרֵי עֶצֶם הַשָּׁמַיִם).

From the totality of these lights were formed the Serafim of six wings, as it is said (Yeshayahu 6): Serafim stood above Him, six wings, six wings to each one (מִכְּלָלָא דִּנְהוֹרִין אִלֵּין אִתְבְּרִיאוּ אִנּוּן שְׂרָפִים דְּשֵׁית גַּדְפִין, כְּמָה דְּאַתְּ אָמֵר: שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לָאֶחָד). All of them in six (כֻּלְהוּ בְּשֵׁשׁ), because all of them are from the 'Essence of the Heavens' [Etzem ha-Shamayim] (בְּגִין דְּכֻּלְהוּ מֵעֶצֶם הַשָּׁמַיִם). These are the ones who burn those who do not tremble before the glory of their Master (אִלֵּין אִנּוּן דְּאוֹקִידוּ לְאִנּוּן דְּלָא חַיְישֵׁי עַל יְקָרָא דְּמָארֵיהוֹן). And this is the secret of “he who uses the crown shall pass away” (וְרָזָא דְּאִשְׁתַּמֵּשׁ בְּתַגָּא – חֲלָף). He who studies and teaches the six orders of Mishnah (מָאן דְּקָארֵי וְתָנֵי שִׁית סִדְרֵי מִשְׁנָה), this is one who knows how to arrange and bind the unification of his Master properly (דָּא הוּא מָאן דְּיָדַע לְסַדְּרָא וּלְקַשְּׁרָא קִשּׁוּרָא יִחוּדָא דְּמָארֵיהּ כְּדְקָא יָאוֹת). These are they who sanctify the holy Name of their Master every single day continually (אִלֵּין אִנּוּן דְּמְקַדְּשִׁין שְׁמָא קַדִּישָׁא דְּמָארֵיהוֹן בְּכָל יוֹמָא תָּדִיר).

When the lights revolve (כַּד מִתְגַּלְגְּלַן נְהוֹרִין), there issues from them a radiance of one supernal living being (נָפַק מִנַּיְיהוּ נְהִירוּ דְּחַד חֵיוָתָא), who stands and is cast upon four supernal living beings (דְּאִיהִי קַיָּימָא וְרַמְיָא עַל ד׳ חֵיוָון), who rule over the primals that include them within themselves (שַׁלִּיטִין עַל קַמָּאֵי דִּכְלִילוּ לוֹן בְּגַוַּיְיהוּ). And when these are carried, the lower Serafim are subdued-fiery serpents who emerge from within that nachash saraf that brings death to the entire world (וּבְאִלֵּין כַּד נָטְלִין אִתְכַּפְיָין שְׂרָפִים תַּתָּאֵי נְחָשִׁים דְּנָפְקֵי מִגּוֹ הַהוּא נָחָשׁ שָׂרָף דְּגָרִים מוֹתָא לְכָל עָלְמָא).

These supernal living beings, with the face of an eagle, gaze toward that upper eagle-like supernal living being above them (אִלֵּין חֵיוָון אַנְפֵּי נֶשֶׁר מִסְתַּכְּלָן לְגַבֵּי הַהוּא חֵיוָתָא נִשְׁרָא עִלָּאָה דְּעֲלַיְיהוּ), as it is said: The way of the eagle in the heavens (Mishlei 30) (כְּמָה דְּאַתְּ אָמֵר: דֶּרֶךְ הַנֶּשֶׁר בַּשָּׁמָיִם). This ruach rules over all (רוּחָא דָּא שָׁלְטָא עַל כֹּלָּא). That supernal living being that is hinted to (some say: cast) over all of them (הַהִיא חֵיוָתָא דְּרָמִיז [נ״א: דְּרָמִיָּא] עַל כֻּלְהוּ), gazes upward, and all of them gaze toward it (אִסְתַּכְּיָיא לְעֵילָא וְכֻּלְהוּ לְגַבֵּיהּ), some say: toward her (ד״א: לְגַבָּהּ).

All of them, when carried, are shaken like mighty legions (כֻּלְהוּ כַּד נָטְלִין מִזְדַּעְזְעִין כַּמָּה חַיָּילִין). Some of them shine (מִנְּהוֹן נְהִירִין); some of them are shattered (מִנְּהוֹן מִתְתַּבְּרֵי), some say: are scorched before them (נ״א: מִסְתַּכְּרֵי מִקִּיּוּמֵיהוֹן), and they are consumed in fire (וְאוֹקִידוּן לוֹן בְּנוּרָא), and they return and are renewed as before (וְאַתְיָין וּמִתְחַדְּשָׁן כְּמִלְקַדְּמִין). All of them ascend beneath that supernal living being (כֻּלְהוּ עָאלִין תְּחוֹת הַהוּא חֵיוָתָא), and are concealed beneath her wings to be included above (מִסְתַּתְּרִין תְּחוֹת גַּדְפָהָא לְאַכְלָלָא לוֹן לְעֵילָא).