Daf 123b (דַּף קכ״ג ע״ב)

And there is a person who, after regretting his sins (וְאִית בַּר נָשׁ לְבָתַר דְּמִתְחָרֵט מֵחוֹבוֹי), performs Teshuvah [Repentance] (וְיַעְבִיד תְּשׁוּבָה), and engages in Orayta with awe and love of Kudsha Berikh Hu [the Holy One, blessed be He] (וְיִתְעֲסָק בְּאוֹרַיְיתָא בִּדְחִילוּ וּרְחִימוּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and not in order to receive reward (וְלָא עַל מְנָת לְקַבֵּל פְּרָס). This one merits the Vav [the letter Vav] (דָּא זָכֵי לְאָת ו׳), and he is Ben Yah [Son of Yah] (וְאִיהוּ בֶּן יָ״הּ). And Binah [Understanding] is called upon his name (וְעַל שְׁמֵיהּ אִתְקְרֵי בִּינָה). And this causes the Vav [the letter Vav] to return to the Heh [the letter Heh] (וְדָא גָּרִים דְּתָשׁוּב ו׳ לְגַבֵּי ה׳). And the word Teshuvah [Repentance] is thus (וּמִלַּת תְּשׁוּבָה כַּךְ הִיא): the Vav [the letter Vav] shall return to the Heh [the letter Heh] (תָּשׁוּב ו׳ לְה׳). And the Heh [the letter Heh] never rests in a person, nor does the Vav [the letter Vav], without awe and without love (וּלְעוֹלָם לָא שַׁרְיָא ה׳ בְּבַר נָשׁ, וְלֹא ו׳, בְּלָא דְּחִילוּ וּבְלָא רְחִימוּ), for they are Yah [Yod–Heh], which we certainly call Yirah [awe] and Ahavah [love] (דְּאִינּוּן יָ״הּ, יִרְאָה וְאַהֲבָה קָרֵינָן לֵיהּ וַדַּאי). And from there were given the Torah and the commandment (וּמִתַּמָּן אִתְיְיהִיבוּ הַתּוֹרָה וְהַמִּצְּוָה), which are son and daughter (דְּאִינּוּן בֵּן וּבַת). And because Yisrael fulfill the Torah and the commandment (וּבְגִין דְּיִשְׂרָאֵל מְקַיְּימִין הַתּוֹרָה וְהַמִּצְּוָה), they are called sons of Kudsha Berikh Hu [the Holy One, blessed be He] (אִתְקְרִיאוּ בָּנִים לְקוּדְשָׁא בְּרִיךְ הוּא). This is what is written (הֲדָא הוּא דִכְתִיב): “You are sons to Hashem your Elohim” (בָּנִים אַתֶּם לַיְיָ אֱלֹהֵיכֶם) (Devarim 14:1).

“The hidden things” are Yirah [awe] and Ahavah [love] (הַנִּסְתָּרוֹת: יִרְאָה וְאַהֲבָה), which are in the mind and the heart (דְּאִינּוּן בְּמוֹחָא וְלִבָּא), in the inner cavity of the body and in the head (בַּחֲלָלָא דְּגוּפָא. וּבְרֵישָׁא). And “the revealed things” are the Torah and the commandment (וְהַנִּגְלוֹת: הַתּוֹרָה וְהַמִּצְּוָה), which are in the body and the head outwardly (דְּאִינּוּן בְּגוּפָא וּבְרֵישָׁא לְבַר). And the mystery of the matter is surely thus (וְרָזָא דְּמִלָּה הָכִי הוּא וַדַּאי): if a person fears Kudsha Berikh Hu, or loves Him (דְּאִי בַּר נָשׁ דָּחִיל לְקוּדְשָׁא בְּרִיךְ הוּא, אוֹ רָחִים לֵיהּ), no other person knows this (דָּא לָא יָדַע בַּר נָשׁ אַחֲרָא), for it is a matter not revealed except between him and his Creator (בְּגִין דְּאִיהוּ מִלָּה דְּלָא אִתְגַּלְיָא אֶלָּא בֵּינוֹ לְבֵין קוֹנוֹ). But a person who engages in Orayta and walks in the positive commandments (אֲבָל בַּר נָשׁ דְּמִתְעֲסָק בְּאוֹרַיְיתָא, וְאָזִיל בְּפִקּוּדִין דַּעֲשֵׂה), this is revealed to every person (דָּא אִתְגַּלְיָא לְכָל בַּר נָשׁ). Because Kudsha Berikh Hu made for him a revealed mouth (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא עָבֵד לֵיהּ פּוּמָא בְּאִתְגַּלְיָא), to engage in Orayta (לְאִתְעַסְּקָא בְּאוֹרַיְיתָא), and eyes to look into it (וְעַיְינִין לְאִסְתַּכְּלָא בָּהּ), and ears to hear it (וְאוּדְנִין לְמִשְׁמַע בָּהּ). And Kudsha Berikh Hu made for a person hands, feet, and a body (וְעָבִיד קוּדְשָׁא בְּרִיךְ הוּא בְּבַּר נָשׁ, יְדִין וְרַגְלִין וְגוּפָא), to perform through them the positive commandments (לְמֶעְבַּד בְּהוֹן פִּקוּדִין דַּעֲשֵׂה). If so, what comes forth from the nose? (אִם כֵּן חוֹטָמָא לְמַאי נָפְקָא מִנֵּיהּ). “And He blew into his nostrils the Nishmat Chayim [breath of life]” (וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים) (Bereshit 2:7). This is the Diyukna [image] upon a person (דָּא אִיהִי דִּיּוּקְנָא דְּעַל בַּר נָשׁ), of which it is said (דְּאִתְּמַר בֵּיהּ): “And he dreamed, and behold a ladder” (וַיַחֲלוֹם וְהִנֵּה סֻלָּם) (Bereshit 28:12). “A ladder”—certainly, it is the Nishmat Chayim [breath of life] (סֻלָּם וַדַּאי אִיהִי נִשְׁמַת חַיִּים), a throne for the Name YHVH (כֻּרְסְיָיא לְשֵׁם יְדוָ״ד), for it is Yirah [awe] and Ahavah [love], the Torah and the commandment, and it rests within her (דְּאִיהוּ הַיִּרְאָה וְהָאַהֲבָה הַתּוֹרָה וְהַמִּצְוָה וּבָה שַׁרְיָא). And from this throne are decreed all the Neshamot [souls] of Yisrael (וְהַאי כֻּרְסְיָיא, מִנָּהּ גְּזוּרוֹת כָּל נִשְׁמָתִין דְּיִשְׂרָאֵל). And it is the Diyukna [image] upon the head of a person (וְאִיהִי דִּיּוּקְנָא עַל רֵישָׁא דְּבַר נָשׁ).

And behold, the angels of Elohim ascending and descending upon it (וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים בּוֹ) (Bereshit 28). These are the breaths that ascend and go forth in the body, upon this ladder (אִלֵּין הֲבָלִים דְּסַלְּקִין וְנָפְקִין בְּגוּפָא, בְּהַאי סֻלָּם). It is one, the seventh of all (אִיהוּ חַד, שְׁבִיעָאָה דְּכֹלָּא). And it is set upon the earth, two (וְאִיהוּ מֻצָּב אַרְצָּה, תְּרֵין). And its head reaches the heavens, three (וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, תְּלַת). And behold the angels of Elohim ascending, two (וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים, תְּרֵי). And descending, two (וְיוֹרְדִים תְּרֵי). These correspond to the four directions and the heavens and the earth (אִינּוּן לָקֳבֵל ד׳ רוּחוֹת וְהַשָּׁמַיִם וְהָאָרֶץ).

And the mystery of the matter: Vanity of vanities, said Kohelet, vanity of vanities, all is vanity (וְרָזָא דְּמִלָּה הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל) (Ecclesiastes 1). These are seven, corresponding to the Throne, which is the ladder (אִינּוּן שִׁבְעָה, לָקֳבֵל כּוּרְסְיָיא, דְּאִיהוּ הַסֻּלָּם), and the heavens and the earth, and the four elements of the world, and these are seven (וְהַשָּׁמַיִם וְהָאָרֶץ, וְד׳ יְסוֹדִין דְּעָלְמָא, וְאִינּוּן שִׁבְעָה). Corresponding to the seven days of Bereshit (לָקֳבֵל שִׁבְעָה יוֹמֵי בְּרֵאשִׁית). There are all creatures of the heavens, the sea, and the earth (אִית כָּל בִּרְיָין דִּשְׁמַיָּא, וְיַמָּא, וְאַרְעָא), such as animals, birds, beasts, fish, and many offspring that depend upon them (כְּגוֹן חַיוֹת, עוֹפוֹת, בְּהֵמוֹת, דָּגִים, וְכַמָּה תּוֹלָדִין דְּתַלְיָין מִינֵּיהּ). And because all was created through this image, which rests upon all Yisrael, which is the Tzaddik (וּבְגִין דְּכֹלָּא אִתְבְּרֵי בְּהַאי צּוּלְמָא, דְּעַל כָּל יִשְׂרָאֵל דְּאִיהִי צַּדִּיק), it is said of them: And your fear and your dread shall be upon all the beasts of the earth, and upon all the birds of the heavens, etc. (אִתְּמַר בְּהוֹן וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְעַל כָּל עוֹף הַשָּׁמַיִם וְגוֹ׳) (Bereshit 9). And this speaks concerning human beings (וְדָא מְמַלֵּל עַל בְּנֵי נָשָׁא), who resemble the beasts of the field, the cattle, the birds, and the fish of the sea (דְּאִינּוּן מְתִילִין לְחֵיוָן בָּרָא, וְלִבְעִירָן, וּלְעוֹפִין, וּלְנוּנֵי יַמָּא). For there is a man whose constellation is ox (דְּאִית בַּר נָשׁ דְּמַזָּלֵיהּ שׁוֹר), and his constellation lion (וּמַזָּלֵיהּ אַרְיִה), and his constellation eagle (וּמַזָּלֵיהּ נֶשֶׁר), and his constellation man (וּמַזָּלֵיהּ אָדָם). And all of these - why do they fear this image? (וְכָל אִלֵּין, לָמָּה מִתְפַּחֲדִין מֵהַאי דִּיּוּקְנָא). Because from there they were created (דְּאִינּוּן מִתַּמָּן אִתְבְּרִיאוּ).

But because the Name YHVH rests upon it (אֶלָּא מִשּׁוּם דְּשֵׁם יְדוָ״ד שַׁרְיָא עָלֵיהּ). And the mystery of the matter: And all the peoples of the earth shall see, etc. (וְרָזָא דְּמִלָּה וְרָאוּ כָּל עַמֵּי הָאָרֶץ וְגוֹ׳) (Deuteronomy 28). And whoever blemishes his deeds, his image is blemished (וְכָל מַאן דְּפָגִים עוֹבָדוֹי, אִתְפְּגִים דִּיּוּקְנֵיהּ). And the Name of Hashem does not rest in a blemished place (וְשֵׁם יְיָ לָא שַׁרְיָא בַּאֲתָר פָּגִים). And in that blemish darkness rests (וּבְהַהוּא פְּגִימוּ שַׁרְיָא חֹשֶׁךְ), because of the blemish of the moon in which darkness rests (בְּגִין פְּגִימוּ דְּסִיהֲרָא דְּשַׁרְיָא בֵּיהּ חַשׁוֹכָא). And this man, according as he blemishes his image, so he is blemished below (וְהַאי בַּר נָשׁ כְּמָה דְּאִיהוּ פָּגִים דִּיּוּקְנֵיהּ, כַּךְ אִתְפְּגִים אִיהוּ לְתַתָּא), either he becomes mute, or deaf, or blind, or lame (אוֹ אִתְעָבִיד אִלֵּם, אוֹ חֵרֵשׁ, אוֹ סוּמָא, אוֹ חִגֵּר), in order that he be marked above and below (בְּגִין דִּיְהֵא רָשִׁים לְעֵילָּא וְתַתָּא). And that darkness rests in his blemish (וְהַהוּא חֹשֶׁךְ שַׁרְיָא בִּפְגִימוּ דִּילֵיהּ), and immediately the holy ranks, which are the hosts of Kudsha Berikh Hu, recognize him (וּמִיַּד אִשְׁתְּמוֹדְעָאן בֵּיהּ דַּרְגִּין קַדִּישִׁין, דְּאִינּוּן חֵילוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא), and they withdraw from him (וּמִתְרַחֲקִין מִנֵּיהּ). For they already know that in that blemish the King does not rest (דִּכְבַר יַדְעִין דִּבְהַהוּא פְּגִימוּ לָא שַׁרְיָא מַלְכָּא). And because of this, the hosts of the King withdraw from him (וּבְגִין דָּא חֵילוֹי דְּמַלְכָּא מִתְרַחֲקִין מִנֵּיהּ). For the armies of the King do not rest, and do not draw near, except in a place where the King rests (דְּחַיָּילִין דְּמַלְכָּא לָא שַׁרְיָין, וְלָא מִתְקָרְבָן, אֶלָּא בְּאֲתָר דְּמַלְכָּא שַׁרְיָא). For thus they follow after Him, like the limbs after the body (דְּכַךְ אִינּוּן מִתְנַהֲגִין אֲבַּתְרֵיהּ, כְּאֵבָרִין בָּתַר גּוּפָא). And in that place where that darkness rests (וּבְהַהוּא אֲתָר דְּשָׁרֵי הַהוּא חֹשֶׁךְ), how many destroying angels, that are called serpents and scorpions, draw near to him (כַמָה מַלְאֲכֵי חַבָּלָה, דְּאִתְקְרִיאוּ נְחָשִׁים וְעַקְרַבִּים, מִתְקָרְבִין לֵיהּ), and they give to him many bites, and these are sufferings (וְיָהֲבִין לֵיהּ כַּמָה נְשִׁיכִין, וְאִלֵּין אִינּוּן יִסּוּרִין). And if he has wealth from good deeds that he has done (וְאִי אִית לֵיהּ מָמוֹנָא דְּעוֹבָדִין טָבִין דְּעָבִיד), they are diminished from him (אִתְמַעֲטוּן מִנֵּיהּ). And how are they diminished from him? (וְאֵיךְ אִתְמַעֲטוּן מִנֵּיהּ).

Rather, every merit that descends to him from above (אֶלָּא כָּל זְכוּת דְּנָחִית לֵיהּ מִלְעֵילָּא), he gives it to these destroying angels, and the sufferings cease from him (יָהִיב לֵיהּ לְאִלֵּין מַלְאֲכֵי חַבָּלָה, וּבַטְלִין מִנֵּיהּ יִסּוּרִין). And if he has for himself no merit and no guilt above, but all is below (וְאִי לֵיהּ לֵיהּ זְכוּ, וְלָא חוֹבָא לְעֵילָּא, אֶלָּא כֹּלָּא לְתַתָּא), with every merit that he does there descends to him monies, and the nations of the world draw near to him, in correspondence to the destroying angels, and he gives them money, and he is saved from them (בְּכָל זְכוּ דְּעָבִיד נָחִית לֵיהּ מָמוֹנִין, וְאוּמִין דְּעָלְמָא מִתְקָרְבִין לֵיהּ, לָקֳבֵל מַלְאֲכֵי חַבָּלָה, וְיָהִיב לוֹן מָמוֹנָא, וְאִשְׁתְּזִיב מִנַּיְיהוּ). And because of this, Yisrael would bring near to Azazel, toward that darkness (וּבְגִין דָּא הֲווֹ יִשְׂרָאֵל מְקָרְבִין לַעֲזָאזִל, לְגַבֵּי הַהוּא חֹשֶׁךְ).

And the seventy bulls, corresponding to the seventy nations (וְשִׁבְעִים פָּרִים, לָקֳבֵל שִׁבְעִים אוּמִין), to fulfill the verse: If your enemy is hungry, feed him bread; and if he is thirsty, give him water to drink (לְקַיֵּימָא קְרָא, אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לָחֶם וְאִם צָּמֵא הַשְׁקֵהוּ מָיִם) (Proverbs 25). And immediately when they return in Teshuvah (וּמִיַּד דְּהַדְרִין בְּתִיּוּבְתָּא), that darkness passes from that blemish, and it is completed (אִתְעַבָּר הַהוּא חֹשֶׁךְ מֵהַהוּא פְּגִימוּ, וְיִשְׁתְּלִים). And the mystery of the matter: Also Hashem has caused your sin to pass; you shall not die (וְרָזָא דְּמִלָּה, גַּם יְיָ הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת) (II Samuel 12). And immediately the Name of Hashem returns upon him, and he is favored (Some say: and he is healed) in him, from those bites of sufferings; this is what is written: And he shall return and it shall be healed for him (וּמִיַּד אִתְהַדָּר בֵּיהּ שְׁמָא דַּיְיָ, וְאִתְּרָעֵי (נ״א וְיִתְרַפֵּי) בֵּיהּ, מֵאִנּוּן נְשִׁיכִין דְּיִסּוּרִין, הֲדָא הוּא דִּכְתִּיב, וְשָׁב וְרָפָא לוֹ) (Isaiah 6). And from where do we know that Kudsha Berikh Hu returns immediately when he returns in Teshuvah and that blemish is completed? (וּמִנַּיִן דְּאִתְהַדָּר קוּדְשָׁא בְּרִיךְ הוּא מִיַּד דְּהָדַר בְּתִיּוּבְתָּא וְאִשְׁתְּלִים הַהוּא פְּגִימוּ). This is what is written: Return to Me, and I will return to you (הֲדָא הוּא דִּכְתִּיב, שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם) (Malachi 3).