Daf 81a (דַּף פ״א ע״א)

And the Orayta is called holy (וְאוֹרַיְיתָא קְדוּשָּׁה אִתְקְרֵי), as it is written: “For holy am I, Hashem” (דִּכְתִּיב כִּי קָדוֹשׁ אֲנִי יְיָ׳) (Leviticus 19). And this is the Orayta, which is the supernal Holy Name (וְדָא אוֹרַיְיתָא, דְּהִיא שְׁמָא קַדִּישָׁא עִלָּאָה). And therefore, whoever labors in her is purified, and afterward is sanctified (וְעַל דָּא, מַאן דְּאִשְׁתְּדַּל בָּהּ אִתְדָּכֵי, וּלְבָתַר אִתְקַדָּשׁ), as it is written: “You shall be holy” (דִּכְתִּיב קְדוֹשִׁים תִּהְיוּ). It is not written “holy you are” but “you shall be” (קְדוֹשִׁים הֱיוּ לָא כְּתִיב, אֶלָּא תִּהְיוּ). “You shall be” indeed (תִּהְיוּ וַדַּאי). He said to him: So it is indeed, and the verse is written: “And you shall be to Me a kingdom of priests and a holy nation” (אָמַר לֵיהּ הָכִי הוּא, וּמִקְרָא כְּתִיב, וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ) (Exodus 19), and it is written: “These are the words…” (וּכְתִיב אֵלֶּה הַדְּבָרִים וְגוֹ׳).

It was taught (תָּאנָא): The holiness of the Orayta is holiness that rises above all holinesses (קְדוּשָּׁה דְּאוֹרַיְיתָא, קְדוּשָּׁה דִּסְלִיקַת עַל כָּל קִדּוּשִׁין). And the holiness of supernal concealed Wisdom rises above all (וּקְדוּשָּׁה דְּחָכְמְתָא עִלָּאָה סְתִימָא, סַלְּקָא עַל כֹּלָּא). He said to him: Orayta is not without Wisdom, nor is Wisdom without Orayta, and all is one level, and all is one (אָמַר לֵיהּ לָאו אוֹרַיְיתָא בְּלָא חָכְמְתָא, וְלָאו חָכְמְתָא בְּלָא אוֹרַיְיתָא, וְכֹלָּא בְּחַד דַּרְגָּא הוּא, וְכֹלָּא חַד). But the Orayta is found within supernal Wisdom, and in her it stands, and in her its roots are planted from every side (אֶלָּא אוֹרַיְיתָא בְּחָכְמָה עִלָּאָה אִשְׁתְּכַחַת, וּבָה קַיְּימָא, וּבָה אִתְנְטָעוּ שָׁרְשָׁהָא מִכָּל סִּטְרִין).

As they were walking (עַד דַּהֲווֹ אַזְלֵי), they encountered a man in the field of Kusta (אַשְׁכָּחוּ חַד בַּר נָשׁ, בִּלְקִינְטָא דְּקוּסְטָא), Some say: in the field of Kischa (ס״א בִּלְקִיטְנָא דְּקִיסְחָא), riding on a horse (רָכִיב עַל סוּסְיָא). He stretched forth his hand to one branch of a tree (אַשְׁמִיט יְדוֹי לְחָד עַנְפָּא דְּאִילָנָא). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): This is that which is written: “And you shall sanctify yourselves and be holy” (הַאי הוּא דִּכְתִּיב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים) (Leviticus 11). A man sanctifies himself below, they sanctify him above (אָדָם מְקַדֵּשׁ עַצְמוֹ מִלְּמַטָּה, מְקַדְּשִׁין אוֹתוֹ מִלְּמַעְלָה). This is what is written: “You shall be holy, for holy am I, Hashem” (הֲדָא הוּא דִכְתִיב, קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳) (Leviticus 19).

Rabbi Abba taught (תָּאנֵי רִבִּי אַבָּא): This parasha is the generality of the Orayta (פַּרְשְׁתָּא דָּא כְּלָלָא דְּאוֹרַיְיתָא הִיא), and the seal of truth of the signet (וְחוֹתָמָא דְּקוּשְׁטָא דְּגוּשְׁפַּנְקָא הִיא). In this parasha supernal secrets of the Orayta were renewed (בְּפַרְשְׁתָּא דָּא אִתְחַדָּשׁוּ רָזִין עִלָּאִין דְּאוֹרַיְיתָא), with ten sayings, decrees, punishments, and supernal commandments (בְּעֶשֶׂר אֲמִירָן, וְגִזְרִין וְעוֹנָשִׁין, וּפִקּוּדִין עִלָּאִין). And when the friends came to this parasha, they were joyous (דְּכַד מָטָאן חַבְרַיָּיא לְפַרְשְׁתָּא דָּא, הֲווֹ חַדָּאן).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): What is the reason that the parasha of forbidden relations and the parasha of “You shall be holy” are placed next to each other? (מַאי טַעְמָא פַּרְשְׁתָּא דַּעֲרָיוֹת, וּפַרְשְׁתָּא דִּקְדוֹשִׁים תִּהְיוּ, סְמוּכִין דָּא לְדָא). Rather, so it was taught: Whoever guards himself from these forbidden unions is certainly made holy (אֶלָּא הָכִי תָּאנָא, כָּל מַאן דְּאִסְתָּמַר מֵאִלֵּין עֶרְיָין, בִּקְדוּשָּׁה אִתְעָבִיד וַדַּאי). And all the more so if he sanctifies himself with the holiness of his Master (וְכָל שֶׁכֵּן אִי אִתְקַדָּשׁ בִּקְדוּשָּׁה דְּמָארֵיהּ). And behold, the friends have been aroused (וְהָא אַתְּעֲרוּ חַבְרַיָּיא).

When is the time of all, for a man to be sanctified? (אֵימָתַי עוֹנָתָן דְּכֹלָּא, לְאִתְקַדָּשׁ בַּר נָשׁ). Come and see (תָּא חֲזֵי): One who desires to be sanctified with the will of his Master should not engage except from midnight and onward, or at midnight itself (מַאן דְּבָעֵי לְאִתְקַדְּשָׁא בִּרְעוּתָא דְּמָארֵיהּ, לָא לִישַׁמֵּשׁ אֶלָּא מִפַּלְגוּת לֵילְיָא וְאֵילָךְ, אוֹ בְּפַלְגוּת לֵילְיָא). For at that time Kudsha Berikh Hu is found in the Garden of Eden (דְּהָא בְּהַהִיא שַׁעֲתָא, קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בְּגִנְתָּא דְּעֵדֶן), and supernal holiness is aroused (וּקְדוּשָּׁה עִלָּאָה אִתְּעַר), and then is the time to be sanctified (וּכְדֵין שַׁעֲתָא הִיא לְאִתְקַדְּשָׁא). This applies to other people (הַאי לִשְׁאָר בְּנֵי נָשָׁא). But the sages of Torah, who know the paths of the Orayta (תַּלְמִידֵי חֲכָמִים דְּיַדְעִין אוֹרְחוֹי דְּאוֹרַיְיתָא), at midnight their time is to rise and engage in the Orayta (בְּפַלְגוּת לֵילְיָא שַׁעֲתָא דִּלְהוֹן לְמֵיקָם לְמִלְעֵי בְּאוֹרַיְיתָא), to unite with Knesset Yisrael (לְאִזְדַּוְּוגָא בִּכְּנֶסֶת יִשְׂרָאֵל), to praise the Holy Name (לְשַׁבְּחָא לִשְׁמָא קַדִּישָׁא), to the Holy King (לְמַלְכָּא קַדִּישָׁא).

On the night of Shabbat (בְּלֵילְיָא דְּשַׁבְּתָא), when the will of all is found (דִּרְעוּתָא דְּכֹלָּא אִשְׁתְּכַח), their Zivug is in that time (זִוּוּגָא דִּלְהוֹן בְּהַהִיא שַׁעֲתָא), to bring forth the will of Kudsha Berikh Hu and Knesset Yisrael (לְאַפָּקָא רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְּנֶסֶת יִשְׂרָאֵל), as it is said: “You are children to Hashem your Elohim” (כְּמָה דְּאִתְּמַר דִּכְתִּיב, בָּנִים אַתֶּם לַיְיָ׳ אֱלֹהֵיכֶם) (Deuteronomy 14). And these are called holy ones (וְאִלֵּין אִקְרוּן קַדִּישִׁין), as it is written: “You shall be holy, for holy am I, Hashem” (דִּכְתִּיב קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳) (Leviticus 19). And it is written: “And he shall be like a tree planted by streams of water, that yields its fruit in its season…” (וּכְתִיב וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְגוֹ׳) (Psalms 1).

“You shall be holy” (קְדוֹשִׁים תִּהְיוּ). Rabbi Abba opened (רִבִּי אַבָּא פָּתַח): “And who is like Your people, like Yisrael, one nation on the earth” (וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ) (II Samuel 7). Come and see (תָּא חֲזֵי): Among all the nations of the world, Kudsha Berikh Hu did not desire them, except for Yisrael alone (בְּכָל עַמִּין דְּעָלְמָא, לָא אִתְרְעֵי בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא, בַּר בְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ). And He made them a singular nation in the world (וְעָבִיד לוֹן עַמָּא יְחִידָאָה בְּעָלְמָא), and called them “one nation” like His Name (וְקָרָא לוֹן גּוֹי אֶחָד כִּשְׁמֵיהּ). And He crowned them with many crowns and many commandments, to be crowned in them (וְאַעְטַּר לוֹן בְּכַמָּה עִטְרִין, וְכַמָּה פִּקוּדִין, לְאִתְעַטְּרָא בְּהוּ). And for this, the tefillin of the head and the tefillin of the arm are to be crowned in them by man, in the likeness of above (וְעַל דָּא תְּפִילִין דְּרֵישָׁא וּתְפִילִּין דִּדְרוֹעָא, לְאִתְעַטְּרָא בְּהוּ בַּר נָשׁ כְּגַוְונָא דִּלְעֵילָּא), and to be found whole in all (וּלְאִשְׁתַּכְּחָא חַד שְׁלִים בְּכֹלָּא). And at the time that a man is crowned in them, and sanctified in them (וּבְהַהִיא שַׁעֲתָא דְּאִתְעַטָּר בְּהוּ בַּר נָשׁ, וְאִתְקַדָּשׁ בְּהוּ), he is made whole and is called “One” (אִתְעָבִיד שְׁלִים, וְאִקְרֵי אֶחָד).

For “One” is not called except when he is whole (דְּאֶחָד לָא אִקְרֵי אֶלָּא כַּד אִיהוּ שְׁלִים). And whoever is blemished is not called “One” (וּמַאן דְּפָגִים, לָא אִקְרֵי אֶחָד). And because of this, Kudsha Berikh Hu is called “One” (וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי אֶחָד), in the completeness of all (בִּשְׁלִימוּ דְּכֹלָא), in the completeness of the Patriarchs (בִּשְׁלִימוּ דַּאֲבָהָן), in the completeness of Knesset Yisrael (בִּשְׁלִימוּ דִּכְנֶסֶת יִשְׂרָאֵל). Therefore Yisrael below are called “One” (בְּגִין כָּךְ יִשְׂרָאֵל לְתַתָּא אִקְרוּן אֶחָד). For when a man puts on tefillin and is covered in the garments of mitzvah (דְּכַד בַּר נָשׁ אֲנָח תְּפִילִין, וְאִתְחֲפֵּי בְּכִסּוּיָיא דְּמִצְוָה), then he is crowned with holy crowns in the likeness of above (כְּדֵין אִתְעֲטָּר בְּעִטְרִין קַדִּישִׁין כְּגַוְונָא דְּלְעֵילָּא), and is called “One” (וְאִקְרֵי אֶחָד). And therefore (וּבְגִּינֵי כַּךְ), let “One” come and strive with “One” (לֵיתֵי אֶחָד, וְיִשְׁתְּדַל בְּאֶחָד).

Kudsha Berikh Hu, Who is One (קוּדְשָׁא בְּרִיךְ הוּא דְּאִיהוּ אֶחָד), strives with “One” (יִשְׁתְּדַל בְּאֶחָד). For behold, the King does not involve Himself except with what is fitting to Him (דְּהָא לֵית מַלְכָּא מִשְׁתָּדַּל, אֶלָּא בְּמַאי דְּאִתְחֲזֵי לֵיהּ). And because of this it is written: “But He is One, and who can turn Him?” (וּבְגִין כָּךְ כְּתִיב, וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ) (Job 23). Kudsha Berikh Hu does not dwell nor is found except in “One” (לָא שָׁארֵי קוּדְשָׁא בְּרִיךְ הוּא וְלָא אִשְׁתְּכַח אֶלָּא בְּאֶחָד). “In One” - one might have thought it should be written “with One,” but rather it is with one who is corrected in supernal holiness to be One (בְּאֶחָד, אֶחָד מִבָּעֵי לֵיהּ אֶלָּא בְּמַאן דְּאִתְתְּקַן בִּקְדוּשָּׁא עִלָּאָה לְמֶהֱוִי חַד). Then He dwells in “One,” and not in another place (כְּדֵין הוּא שַׁרְיָא בְּאֶחָד, וְלָא בַּאֲתַר אָחֳרָא).