Daf 45b (דַּף מ״ה ע״ב)

And when all is in completion (וְכַד כֹּלָּא), some say: when it is (נ״א: אִיהוּ), in the illumination of all (בִּשְׁלִימוּ בִּנְהִירוּ דְּכֹלָּא), and the supernal illumination descends (וְנָחִית נְהִירוּ עִלָּאָה), then this seventh palace is the concealed palace (כְּדֵין הַאי הֵיכָלָא שְׁבִיעָאָה אִיהוּ הֵיכָלָא סְתִימָאָה), concealed in the concealment of all (בִּסְתִימוּ דְּכֹלָּא), to receive that the Holy of Holies (לְקַבְּלָא הַהוּא קֹדֶשׁ הַקֳּדָשִׁים), the illumination that descends (נְהִירוּ דְּנָחִית), and to be filled from there (וּלְאִתְמַלְיָיא מִתַּמָּן), like a female that becomes impregnated from the male and is filled (כְּנוּקְבָא דְּמִתְעַבְּרָא מִן דְּכוּרָא וְאִתְמַלְיָיא). And she is not filled except from this palace (וְלָא אִתְמַלְיָיא אֶלָּא מֵהַאי הֵיכָלָא), which is prepared to receive that supernal illumination (דְּמִתְתַּקְנָא לְקַבְּלָא הַהוּא נְהִירוּ עִלָּאָה).

And this is the secret (וְרָזָא דָּא): the seventh palace is the place of the union of the Zivug (הֵיכָלָא שְׁבִיעָאָה אִיהוּ אֲתַר דְּחִבּוּרָא דְּזִוּוּגָא), to join the seventh with the seventh (לְאִתְחַבְּרָא שְׁבִיעָאָה בִּשְׁבִיעָאָה), so that all may be one in perfection (לְמֶהֱוֵי כֹּלָּא חַד שְׁלִימוּ), some say: one (ד״א: חַד), as it should be (כְּדְקָא חָזֵי). And one who knows how to bind this unification-blessed is his portion (וּמָאן דְּיָדַע לְקָשְׁרָא יִחוּדָא דָא זַכָּאָה חוּלָקֵיהּ)-he is beloved above and beloved below (רָחִים לְעֵילָא רָחִים לְתַתָּא).

For Kudsha Berikh Hu, decrees and he (that man) nullifies (קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ גָּזִיר וְאִיהוּ מְבַטֵּל). One might think he prosecutes against his Master-but it is not so (סָלְקָא דַעְתִּין דְּאִיהוּ מְקַטְרְגָא בְּמָארֵיהּ, לָאו הָכִי)-rather, because when he binds the bindings and knows how to unite the unity (אֶלָּא בְּגִין דְּכַד אִיהוּ קָשִׁיר קְשִׁירִין וְיָדַע לְיַחֲדָא יִחוּדָא), and all faces shine, and all completion is found, and all is blessed properly (וְכָל אַנְפִּין נְהִירִין וְכָל שְׁלִימוּ אִשְׁתְּכַח וְכֹלָּא אִתְבָּרְכָא כְּדְקָא יָאוּת), then all judgments are absorbed and nullified (כָּל דִּינִין מִתְעַבְּרִין וּמִתְבַּטְּלִין), and no judgment is found in the world (וְלָא אִשְׁתְּכַח דִּינָא בְּעָלְמָא).

Blessed is his portion in this world and in the world that is coming (זַכָּאָה חוּלָקֵיהּ בְּעָלְמָא דֵין וּבְעָלְמָא דְאֲתֵי). This is the lower one of which it is written (דָּא הוּא לְתַתָּא דִּכְתִיב בֵּיהּ), “And a Tzaddik is the foundation of the world” (Mishlei 10) (וְצַדִּיק יְסוֹד עוֹלָם), this is the sustaining of the world (דָּא הוּא קִיּוּמָא דְעָלְמָא). Every day a herald calls over him (בְּכָל יוֹמָא קָארֵי עֲלוֹי כָּרוֹזָא), “And you shall rejoice in Hashem, in the Holy One of Yisrael you shall glory” (Yeshayahu 41) (וְאַתָּה תָּגִיל בַּיְיָ בִּקְדוֹשׁ יִשְׂרָאֵל תִּתְהַלָּל).

In this manner, the offering ascends (כְּגַוְונָא דָא קָרְבָּנָא), some say: this one (ד״א ל״ג דָּא), the smoke ascends (סָלְקָא תְּנָנָא), and each one is satisfied according to what is fitting for him (וּמִסְתַּפְּקִין כָּל חַד וְחַד כִּדְקָא חָזֵי לֵיהּ), and the Kohanim through will (וְכַהֲנִי בִּרְעוּתָא), and the Levi’im through the fragrance of song (וְלֵוָאֵי בִּבְסִימוּ דְּשִׁירָתָא). This one is included in that (דָּא אִתְכְּלִיל בְּדָא), and enters palace within palace, ruach within ruach (וְעַיְילֵי הֵיכָלָא בְּהֵיכָלָא רוּחָא בְּרוּחָא), until they are joined in their places as it should be (עַד דְּמִתְחַבְּרָן בְּדוּכְתַּיְיהוּ כְּדְקָא חָזֵי), measure with measure (שַׁיְיפָא בְּשַׁיְיפָא), and this is completed with that (וְאִשְׁתַּלִּימוּ דָּא בְּדָא), and unified one with the other (וְאִתְיַיחֲדוּ דָּא בְּדָא), until they are one (עַד דְּאִנּוּן חַד), some say: and they are illumined (ד״א ל״ג וְאִתְנַהֲרִין), and shine one within the other (וְנָהֲרִין דָּא בְּדָא).

Then the supernal Neshamah of all comes from above and illumines them (כְּדֵין נִשְׁמָתָא עִלָּאָה דְּכֹלָּא אַתְיָא מִלְּעֵילָא וְנָהִיר לוֹן), and all the Luminaries shine in perfect wholeness as is proper (וְהֲווּ נְהִירִין כֻּלְהוּ בּוֹצִינִין בִּשְׁלִימוּ כְּדְקָא חָזֵי), until that supernal Nehiru is aroused (עַד דְּהַהוּא נְהוֹרָא עִלָּאָה אִתְעַר), and all is drawn inward toward the Holy of Holies (וְכֹלָּא אָעִיל לְגַבֵּי קֹדֶשׁ הַקֳּדָשִׁים), and is blessed and filled like a wellspring of flowing waters that do not cease (וְאִתְבָּרְכָא וְאִתְמַלְיָיא כְּבֵירָא דְּמַיִין נָבְעִין וְלָא פָּסְקִין), and all are blessed above and below (וְכֻלְהוּ מִתְבָּרְכָאן לְעֵילָא וְתַתָּא).

Here is the secret of secrets (הָכָא רָזָא דְּרָזִין), that which is unknown and does not enter into reckoning (הַהוּא דְּלָא אִתְיְידַע וְלָא אָעִיל בְּחוּשְׁבְּנָא), a will that is never grasped for all time (רְעוּתָא דְּלָא אִתְפַּס לְעָלְמִין), sweet within the innermost, in its innermost being (בְּסִים לְגוֹ לְגוֹ בְּגַוַּויְיהוּ), and that will is not known and not grasped to be known (וְלָא אִתְיְידַע הַהוּא רְעוּתָא וְלָא אִתְפַּס לְמִנְדַע), some say: “to us” (ד״א ל״ג: לַן). And then all is one will unto Ein Sof (וּכְדֵין כֹּלָּא רְעוּתָא חָדָא עַד אֵין סוֹף), and all is in completion above and below and within the innermost (וְכֹלָּא אִיהוּ בִּשְׁלִימוּ מִתַּתָּא וּמִלְּעֵילָא וּמִגּוֹ לְגוֹ), until all is made one (עַד דְּאִתְעֲבִיד כֹּלָּא חָד). That will does not enter within even though it is not known (הַאי רְעוּתָא לָא אָעִיל לְגוֹ אַף עַל גַּב דְּלָא אִתְיְידַע), until all is complete and illumined first in all directions (עַד דְּכֹלָּא אִשְׁתְּלִים וְאִתְנְהִיר בְּקַדְמִיתָא בְּכֻלְהוּ סִטְרִין). Then that will sweetens everything (כְּדֵין בָּסִים הַהוּא רְעוּתָא), some say: “all of it” (ד״א ל״ג: לְכָלָּא), and is not (וְלָא), some say: “is not” (ד״א: דְּלָא), grasped within the innermost, in concealment (אִתְפַּס לְגוֹ בְּגוֹ בִּסְתִימוּ). And then-blessed is the portion of one who cleaves to his Master in that moment (וּכְדֵין זַכָּאָה חוּלָקֵיהּ מָאן דְּיִתְדַּבַּק בְּמָארֵיהּ בְּהַהִיא שַׁעֲתָא), blessed is he above (זַכָּאָה אִיהוּ לְעֵילָא), blessed is he below (זַכָּאָה אִיהוּ לְתַתָּא), about whom it is written (עֲלֵיה כְּתִיב), Let your father and your mother rejoice, and she who bore you shall exult (Mishlei 23) (יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ).

Come and see (תָּא חֲזֵי), once all were completed one within the other (כֵּיוָן דְּכֻלְהוּ אִשְׁתַּלִּימוּ דָא בְּדָא), and they were bound one with the other in a single binding (וְאִתְקַּשְּׁרוּ דָּא בְּדָא בְּקִשּׁוּרָא חָדָא), and the supernal Neshama illumined them from the side above (וְנִשְׁמָתָא עִלָּאָה נָהִיר לוֹן מִסִּטְרָא דִלְעֵילָא), and all the lights were one lamp in wholeness (וְכֻלְּהוּ נְהוֹרִין אִנּוּן בּוֹצִינָא חָדָא בִּשְׁלִימוּ), then a single will of thought was grasped (כְּדֵין רַעֲוָא חָדָא דְּמַחֲשָׁבָה אִתְפַּס), some say: within the innermost of the illumination that ascends upon all, and within the innermost of that will, it was grasped in thought (ד״א: לְגוֹ לְגוֹ דְנְהִירוּ דְּסַלִיק עַל כֹּלָּא וּבְגוֹ לְגוֹ בְּהַהוּא רְעוּתָא בְּמַחֲשָׁבָה אִתְפַּס).

An illumination not grasped and not known outside that will of thought was seized (נְהִירוּ דְּלָא אִתְפַּס וְלָא אִתְיְידַע בַּר הַהוּא רְעוּ דְּמַחֲשָׁבָה תָּפִיס), and it does not know what it seized except that it was illuminated and sweetened (וְלָא יָדַע מַה תָּפִיס אֶלָּא דְּאִתְנְהִיר וְאִתְבַּסָּם), that will of thought (הַהוּא רְעוּ דְּמַחֲשָׁבָה), and all was filled (וְאִתְמַלְיָיא כֹּלָּא), and all was completed (וְאִשְׁתְּלִים כֹּלָּא), and all was illumined and sweetened as was fitting (וְאִתְנְהִיר וְאִתְבַּסַּם כֹּלָּא כְּדְקָא יָאוּת). And on this it is written (וְעַל דָּא כְּתִיב), “Happy is the people for whom it is thus” (Tehillim 144) (אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ וְגו').

Whoever merits to cleave to his Master in this manner (מָאן דְּזָכֵי לְאִתְדַּבְּקָא בְּמָארֵיהּ כְּהַאי גַּוְונָא), inherits all worlds (יָרִית עָלְמִין כֻּלְהוּ), beloved above, beloved below (רְחִימָא לְעֵילָא רְחִימָא לְתַתָּא), his prayer is not turned away empty (צְלוֹתֵיהּ לָא אֲהַדְּרָא רֵיקַנְיָא), he is embraced before his Master like a son before his father (דָּא אִתְחַטֵּי קַמֵּי מָארֵיהּ כִּבְרָא קַמֵּי אֲבוֹהִי), and He does his will in everything that he needs (וְעָבִיד לֵיהּ רְעוּתָא בְּכָל מַה דְּאִצְטְרִיךְ), and his fear rules over all creatures (וְאֵימְתֵיהּ שַׁלִּיט עַל כָּל בִּרְיָין), he decrees and Kudsha Berikh Hu fulfills (אִיהוּ גָּזִיר וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד). Upon him it is written (עֲלֵיהּ כְּתִיב), “You will decree a thing, and it will be established for you, and on your paths light will shine” (Job 22) (וְתִגְזַר אֹמֶר וְיָקָם לָךְ וְעַל דְּרָכֶיךָ נָגַהּ אוֹר).

p1-50“And Elohim said, ‘Let there be light,’ and there was light,” etc. (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר וְגו'). Rabbi Yitzchak said (אָמַר רַבִּי יִצְחָק): From here, Kudsha Berikh Hu uprooted these plantings (מִכָּאן דְּעֲקָרָן קוּדְשָׁא בְּרִיךְ הוּא לְהָנִי נְטִיעָן), some say: and He planted them, as implied in the verse “let there be” (ד״א: וְשְׁתִיל לוֹן, מַשְׁמָע דִּכְתִיב יְהִי).

Rabbi Yehudah says: A light that already was (רַבִּי יְהוּדָה אוֹמֵר: אוֹר שֶׁכְּבָר הָיָה), as we have learned (תְּנַן), it is implied from “and there was light” (מַשְׁמָע דִּכְתִיב וַיְהִי אוֹר), and it does not say “and the light was” but “and there was” (וְהָיָה לָא כְּתִיב אֶלָּא וַיְהִי). And when Kudsha Berikh Hu looked at those generations of the wicked (וְכַד אִסְתַּכַּל קוּדְשָׁא בְּרִיךְ הוּא בְּאִנּוּן דָּרִין דְּרַשִּׁיעַיָּא), He hid it for the Tzaddikim (גְּנִיז לֵיהּ לְצַדִּיקַיָּא). This is what is written (הֲדָא הוּא דִּכְתִיב), “Light is sown for the Tzaddik, and joy for the upright of heart” (Tehillim 97) (אוֹר זָרוּעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה). And it is already stated (וְהָא אִתְּמַר), “And Elohim said, ‘Let there be light’,” that is what is written (וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר, הֲדָא הוּא דִּכְתִיב), “Who aroused from the east...” (Yeshayahu 41) (מִי הֵעִיר מִמִּזְרָח וְגו').