Daf 123a (דַּף קכ״ג ע״א)

And with this: Take with you words and return to Hashem (וּבְהַאי קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל יְיָ) (Hosea 14). And with this, that in you there be awe and love and Torah (וּבְהַאי דִּיְהֵא בְּכוֹן הַיִּרְאָה וְהָאַהֲבָה וְהַתּוֹרָה), YHVH will return, which is Binah, Teshuvah (יִתְחַזִר יְדוָ״ד דְּאִיהוּ בִּינָה תְּשׁוּבָה). The Vav shall return to the Heh (ו׳ תָּשׁוּב לְגַבֵּי ה׳), which is the work of Bereshit (דְּאִיהוּ עוֹבָדָא דִּבְרֵאשִׁית). And it is the thirty-two Elohim (וְאִיהִי ל״ב אֱלֹהִים). And YHVH will be completed (וְיִשְׁתְּלִים יְדוָ״ד), and in it shall be for you rest from all (וּבָה יְהֵא לְכוֹן נַיְיחָא מִכֹּלָּא). And in it: And He rested and was refreshed (וּבָהּ שָׁבַת וַיִּנָּפַשׁ) (Exodus 31). And in it Yod-Heh-Vav is included (וּבָהּ יִתְכְּלִיל יָדו״), and because of this: And they were completed - completion of all (וּבְגִין דָּא וַיְכֻלּוּ, שְׁלִימוּ דְּכֹלָּא).

In it, all the world was created (בָּהּ, אִתְבְּרֵי כָּל עָלְמָא), and upon it stand heaven and earth and sea and all creatures that were created (וְעָלָהּ קַיְימִין שְׁמַיָא וְאַרְעָא וְיַמָּא וְכָל בִּרְיָין דְּאִתְבְּרוּן). As it is written: These are the generations of the heavens and the earth in their creation; in the Heh He created them (דִּכְתִיב אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בְּה׳ בְּרָאָם) (Bereshit 2). And if she departs from the world, even for a moment (וְאִם הִיא אִתְרַחֲקַת מֵעָלְמָא אֲפִילּוּ רִגְעָא), all is destroyed and nullified, and there is no existence in the world (כֹּלָּא אִתְחֲרֵב וְאִתְבָּטֵל, וְלָא הֲוִי קִיוּמָא בְּעָלְמָא). This heh must not depart from the body (הַאי ה׳ לָא תֵּיזִיל מִגּוּפָא), and by it man exists (וּבָהּ קַיְימָא). And when she departs from him (וְכַד הִיא תֵּיזִיל מִינֵּיהּ), the poison of death comes and rests upon him (הוּא סַם הַמָּוֶת תֵּיתֵי וְתִשְׁרֵי עֲלֵיהּ), which is called defilement, carcass, invalid, angel of death, darkness, gloom (דְּתִתְקְרֵי טוּמְאָה, נְבֵלָה, פְּסוּלָה, מַלְאַךְ הַמָּוֶת, חֹשֶׁךְ, אֲפֵלָּה), and it rests upon the body of man (וְשַׁרְיָא עַל גּוּפָא דְּבַּר נָשׁ). And at that time the man is called dead (וּבְהַהוּא זִמְנָא אִתְקְרֵי בַּר נָשׁ מֵת).

And the mystery of the matter (וְרָזָא דְּמִלָּה): For I do not desire the death of him that dies, says Hashem Elohim; therefore return and live (כִּי לֹא אֶחְפּוֹץ בְּמוֹת הַמֵּת נְאֻם יְיָ אֱלֹהִים וְהָשִׁיבוּ וִחְיוּ) (Ezekiel 18). All the positive commandments, that are destined to rest upon his 248 limbs (כָּל פִּקוּדִין דַּעֲשֵׂה דַּהֲווֹ עֲתִידִין לְשַׁרְיָא בְּרמ״ח אֵבָרִין דִּילֵיהּ), all of them mourn over him (כֻּלְּהוּ מִתְאַבְּלִין עָלֵיהּ). And the mystery of the matter (וְרָזָא דְּמִלָּה): I have seen his ways and I will heal him, etc. (דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְגוֹ׳) (Isaiah 57). And to his mourners (וְלַאֲבֵלָיו). What is meant by “to his mourners”? (מַאי וְלַאֲבֵלָיו).

These are the 248 limbs that mourn over him (אִילֵּין רמ״ח אֵבָרִין דְּקָא מִתְאַבְּלִין עָלֵיהּ), which are the supernal image that rests upon his head (דְּאִינּוּן דִּיּוּקְנָא עִלָּאָה דְּשַׁרְיָא עַל רֵישֵׁיהּ), in which rests the Havayah (דְּבָהּ שַׁרְיָא הֲוָיָ״ה). As it is found (דִּכְמָה דְּאִית), the good image upon the head of the Tzaddik (דִּיּוּקְנָא טָבָא עַל צַּדִּיק), guiding him to all good deeds (וּמַנְהִיג לֵיהּ לְכָל עוֹבָדִין טָבִין), to merit him to the World to Come (לְזַכָּאָה לֵיהּ לְעָלְמָא דְּאָתֵי). So too there is an evil image (כַּךְ אִית דִּיּוּקְנָא בִּישָׁא), upon the head of the guilty (עַל רֵישֵׁיהּ דְּחַיָּיבַיָּא), to guide them in evil deeds (לְאַנְהָגָא לוֹן בְּעוֹבָדִין בִּישִׁין), that they may inherit Gehinnom (דְּיַרְתּוּן גֵּיהִנָּם). And because of this, there is breath and there is breath (וּבְגִין דָּא אִית הֶבֶל וְאִית הֶבֶל). There is good breath, of which it is said: For upon every utterance of the mouth of Hashem shall man live (אִית הֶבֶל טָב דְּאִתְּמַר בֵּיהּ כִּי עַל כָּל מוֹצָא פִּי יְיָ יִחְיֶה הָאָדָם) (Deuteronomy 8). And there is evil breath, of which it is said: This also is vanity and a striving after wind (וְאִית הֶבֶל בִּישׁ דְּאִתְּמַר בֵּיהּ גַּם זֶה הֶבֶל וּרְעוּת רוּחַ) (Ecclesiastes 2).

Come and see, by the deeds of a human being the Partzuf is recognized (וְתָּא חֲזֵי בְּעוֹבָדִין דְּבַּר נָשׁ אִשְׁתְּמוֹדַע פַּרְצּוּפָא), that which is upon him (דְּאִיהִי עָלֵיהּ), and the Partzuf of his face (וּפַרְצּוּפָא דְּאַנְפּוֹי). This is what is written: The recognition of their faces answers against them (הֲדָא הוּא דִכְתִיב הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם) (Isaiah 3). In the visage is recognized the living Partzuf that rests upon him (בְּדִיּוּקְנָא, אִשְׁתְּמוֹדַע פַּרְצּוּפָא דְּחַיָּה דְּשַׁרְיָא עָלֵיהּ), whether it is lion, or ox, or eagle, or man (אִם הוּא אַרְיִה, אוֹ שׁוֹר אוֹ נֶשֶׁר, אוֹ אָדָם), from the Merkavah of Kudsha Berikh Hu and His Shekhinta (מֵהַמֶּרְכָּבָה דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), or from the Merkavah of the angel Sar haPanim (אוֹ מֵהַמֶּרְכָּבָה דְּמַלְאָךְ שַׂר הַפָּנִים), or from the evil Merkavah of Sama’el (אוֹ מֵהַמֶּרְכָּבָה בִּישָׁא דְּסָמָאֵל), or from the Merkavah of the four elements of the world (אוֹ מֵהַמֶּרְכָּבָה דְּאַרְבַּע יְסוֹדִין דְּעָלְמָא).

And in them there is neither the good inclination nor the evil inclination (וְלֵית בְּהוֹן לָא הַיִצֶּר טוֹב, וְלָא הַיִצֶּר הָרָע), but only like the beasts of the world (אֶלָּא כִּבְעִירִין דְּעָלְמָא). And because of this, how many breaths there are in human beings, each one according to its kind (וּבְגִין דָּא כַּמָה הֲבָלִים אִית בִּבְנֵי נָשָׁא, כָּל חַד לְמִינֵיהּ). And the mystery of the matter: Let the earth bring forth a living soul after its kind (וְרָזָא דְּמִלָּה תּוֹצֵּא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ) (Bereshit 1). And because of this: with the measure that a man measures, they measure to him (וּבְגִין דָּא, בְּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ). And over every Partzuf there is appointed a superintendent (וּבְכָל פַּרְצּוּפָא אִית מְמָנָא עָלֵיהּ).

Come and see, for the six days of Bereshit, to each there is its Partzuf (תָּא חֲזִי, לְשִׁית יוֹמֵי בְּרֵאשִׁית, לְכָל חַד אִית לֵיהּ פַּרְצּוּפֵיהּ), of that grade that guided it (דְּהַהוּא דַּרְגָּא דְּאַנְהִיג לֵיהּ). And you shall not find a day in which there is no “good” (וְלָא תִּשְׁכַּח יוֹם דְּלֵית בֵּיהּ טוֹב). And even though on the second day there is no “good” (וְאַף עַל גַּב דִּבְיוֹמָא תִּנְיָינָא לָא אִית בֵּיהּ טוֹב), on the third day you will find it (בְּיוֹמָא תְּלִיתָאָה תִּשְׁכַּח לֵיהּ). And because of this it is said therein twice “good” (וּבְגִין דָּא אִתְּמַר בֵּיהּ תְּרֵי זִמְנֵי טוֹב). And each day has a fence from without (וְכָל יוֹמָא אִית לֵיהּ גָּדֵר מִלְּבַר), so that not every man enter to that “good” (דְּלָא יִיעוּל כָּל בַּר נָשׁ לְהַהוּא טוֹב), like darkness that covers the light (כְּגוֹן חֹשֶׁךְ דְּכַסֵּי לִנְהוֹרָא). For on the first day you find light, and you find in it darkness (דְּתִשְׁכַּח בְּיוֹמָא קַדְמָאָה אוֹר, וְתִשְׁכַּח בֵּיהּ חוֹשֵׁךְ). In every day you find guardians (בְּכָל יוֹמָא תִּשְׁכַּח נְטִירָא). And those guardians are like thorns for the vineyard (וְאִינּוּן נְטִירִין אִינּוּן, כְּגוֹן קוֹצִּים לַכֶּרֶם). And there are other guardians, like serpents and scorpions and burning ones (וְאִית נְטִירִין אַחֲרָנִין, כְּגוֹן נְחָשִׁים וְעַקְרַבִּים וּשְׂרָפִים), and they guard that “good,” that one who is not worthy should not enter there (וְנַטְרִין הַהוּא טוֹב, דְּלָא יִיעוּל תַּמָּן דְּלָאו אִיהוּ רָאוּי לְמֵיעַל).

And if not, all the guilty would enter into the mysteries of Orayta (וְאִי לָאו, כָּל חַיָּיבַיָּא הֲווֹ עָאלִין בְּרָזִין דְּאוֹרַיְיתָא). And because of this, one who is guilty and attempts to enter to know the mysteries of Orayta (וּבְגִין דָּא מַאן דְּאִיהוּ חַיָיבָא, וְיִיעוּל לְמִנְדַּע רָזִין דְּאוֹרַיְיתָא), how many destroying angels, that are called darkness and gloom, serpents and scorpions, beasts of the field they are called (כַּמָה מַלְאֲכֵי חַבָּלָה דְּאִתְקְרִיאוּ חֹשֶׁךְ וַאֲפֵלָּה, נְחָשִׁים וְעַקְרַבִּים חֵיוַת בָּרָא אִתְקְרִיאוּ), and they confuse his thoughts (וּמְבַלְבְּלִין מַחֲשַׁבְתֵּיהּ), so that he not enter into a place that is not his (דְּלָא יִיעוּל לַאֲתָר דְּלָאו דִּילֵיהּ).

But one who is good, all these guardians are for him to say (אֲבָל מַאן דְּאִיהוּ טוֹב, כָּל אִלֵּין נְטִירִין אִינּוּן לְמֶמְרֵיהּ), and the accuser becomes an advocate (וְקַטֵיגוֹר נֶעֱשָׂה סַנֵיגוֹר), and they will bring him into the hidden good (וְיִיעָלוּן לְטוֹב הַגָנוּז), and they will say to him: Our Master, behold this man is good and a Tzaddik, one who fears Heaven, he seeks to enter before You (וְיֵימְרוּן לֵיהּ מָרָנָא, הָא בַּר נָשׁ טוֹב וְצַדִּיק יְרֵא שָׁמַיִם, בָּעֵי לְאַעֲלָא קֳדָמָךְ). He said to us: Open for me the gates of righteousness; I will enter them, I will thank Yah (אָמַר לָנוּ פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ) (Psalm 118). That hidden good will say to them: Open for him through this gate which is called Love, or through this gate which is Teshuvah (הַהוּא טוֹב הַגָנוּז יִימָּא לוֹן, פִּתְחוּ לֵיהּ בְּהַאי תַּרְעָא דְּאִתְקְרֵי אַהֲבָה, אוֹ בְּהַאי תַּרְעָא דְּאִיהִי תְּשׁוּבָה). Every Tzaddik will enter according to his grade (כָל צַדִּיק יִיעוּל כְּפוּם דַּרְגָּא דִּילֵיהּ). And the mystery of the matter: Open the gates, that a righteous nation may enter, etc. (וְרָזָא דְּמִלָּה פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק וְגוֹ׳) (Isaiah 26).

Now it is necessary to return to the gate of Teshuvah (כְּעַן צָּרִיךְ לְאָהַדְּרָא עַל פֶּתַח הַתְּשׁוּבָה). And since there are many kinds of Teshuvah that human beings perform (וְכִי מִכַּמָּה מִינִין אִיהוּ תְּשׁוּבָה דְּעַבְדִין בְּנֵי נָשָׁא), all of them are good (כֻּלְּהוּ טָבִין), but not all faces are equal (אֲבָל לָאו כָּל אַפַּיָּיא שָׁוִין). There is a man who is completely wicked all his days (אִית בַּר נָשׁ דְּאִיהוּ רָשָׁע גָּמוּר כָּל יָמָיו), and he transgresses several negative commandments (וְאִיהוּ עוֹבֵר עַל כַּמָּה פִּקוּדִין דְּלָא תַּעֲשֶׂה), and afterward he regrets and confesses them (וּמִתְחָרֵט וּמוֹדֶה עָלַיְיהוּ). And after this he does neither good nor evil (וּלְבָתַר כֵּן לָא עָבֵד לָא טַב וְלָא בִּישׁ). For this one, surely Kudsha Berikh Hu forgives him (לְדָא וַדַּאי יִמְחוֹל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), but he will not merit the supernal Teshuvah (אֲבָל לָא דְּיִזְכֶּה לִתְשׁוּבָה עִלָּאָה). There is a man who, after he returns from his sins (אִית בַּר נָשׁ לְבָתַר דְּיֵיתוּב מֵחַטָאָיו), and atonement is made for him (וּמִתְכַּפֵּר לֵיהּ), he goes in the way of the commandment (אִיהוּ אָזִיל בְּדֶּרֶךְ מִצְּוָה), and he engages with all his strength in awe and love of Kudsha Berikh Hu (וּמִתְעַסֵּק בְּכָל כֹּחוֹ בִּדְחִילוּ וּרְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא). This one merits the lower Teshuvah, which is called the Heh (דָּא זָכֵי לִתְשׁוּבָה תַּתָּאָה דְּאִתְקְרֵי ה׳). And this is the lower Teshuvah (וְדָא אִיהוּ תְּשׁוּבָה תַּתָּאָה).