Daf 81b (דַּף פ״א ע״ב)

And when is a man called “One”? (וְאֵימָתַי אִקְרֵי בַּר נָשׁ אֶחָד). At the time when male and female are found, and he is sanctified in supernal holiness, Some say: in crowns (בְּשַׁעֲתָא דְּאִשְׁתְּכַח דְּכַר וְנוּקְבָּא, וְאִתְקַדָּשׁ בִּקְדוּשָּׁה [ס״א בְּעַטְרִין] עִלָּאָה), and he intends to be sanctified (וְאִתְכְּוָון לְאִתְקַדְּשָׁא).

And come and see (וְתָּא חֲזֵי): At the time when a man is found in Zivug, male and female together (בְּזִמְנָא דְּאִשְׁתְּכַח בַּר נָשׁ בְּזִוּוּגָא חַד דְּכַר וְנוּקְבָּא), and he intends to sanctify himself properly (וְאִתְכַּוִון לְאִתְקַדְּשָׁא כְּדְקָא יֵאוֹת), then he is whole and is called “One” without blemish (כְּדֵין הוּא שְׁלִים, וְאִקְרֵי אֶחָד בְּלָא פְּגִימוּ).

Therefore, a man must rejoice with his wife at that time (בְּגִינֵי כַּךְ, בָּעֵי בַּר נָשׁ לְמֶחְדֵּי לְאִתְּתֵיהּ בְּהַהִיא שַׁעֲתָא), to unite her with one will with him (לְזַמְּנָא לָהּ בִּרְעוּתָא חֲדָא עִמֵּיהּ). And both of them should direct themselves as one to that act (וְיִתְכַּוְּונוּן תַּרְוַויְיהוּ כְּחַד לְהַהִיא מִלָּה). And when both are found as one (וְכַד מִשְׁתַּכְּחֵי תַּרְוַויְיהוּ כְּחַד), then all is one in soul and in body (כְּדֵין כֹּלָּא חַד בְּנַפְשָׁא וּבְגוּפָא). In soul - to cleave one with the other in one will (בְּנַפְשָׁא: לְאַדְבְּקָא דָּא בְּדָא בִּרְעוּתָא חֲדָא). And in body - as we have learned, a man who is not married is like one who is divided (וּבְגוּפָא: כְּמָה דְּאוֹלִיפְנָא דְּבַר נָשׁ דְּלָא נָסִיב, הוּא כְּמַאן דְּאִתְפְּלִיג). And when male and female are joined, then they are made into one body (וְכַד מִתְחַבְּרָן דְּכַר וְנוּקְבָּא, כְּדֵין אִתְעָבִידוּ חַד גּוּפָא). It is found that they are one soul and one body, and he is called “One man” (אִשְׁתְּכַח דְּאִינְהוּ חַד נַפְשָׁא, וְחַד גּוּפָא, וְאִקְרֵי בַּר נָשׁ אֶחָד). Then Kudsha Berikh Hu dwells in “One,” and entrusts the spirit of holiness in that “One” (כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁארֵי בְּאֶחָד, וְאַפְקִיד רוּחָא דִּקְדוּשָּׁה בְּהַהוּא אֶחָד). And these are called the children of Kudsha Berikh Hu (וְאִלֵּין אִקְרוּן בְּנִין דְּקוּדְשָׁא בְּרִיךְ הוּא), as it is said (כְּמָה דְּאִתְּמַר). And because of this: “You shall be holy, for holy am I, Hashem” (וּבְגִּינֵי כַּךְ קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳) (Leviticus 19).

Blessed are Yisrael who did not establish this matter in another place but in Him alone (זַכָּאִין אִינּוּן יִשְׂרָאֵל דְּלָא אוֹקִים מִלָּה דָּא בַּאֲתַר אָחֳרָא, אֶלָּא בֵּיהּ מַמָּשׁ), as it is written: “For holy am I, Hashem” (דִּכְתִּיב כִּי קָדוֹשׁ אֲנִי יְיָ׳). In order to cleave to Him, and not to another (בְּגִין לְאִתְדַּבְּקָא בֵּיהּ, וְלָא בְּאָחֳרָא). And because of this: “You shall be holy, for holy am I, Hashem your Elohim” (וְעַל דָּא קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳ אֱלֹהֵיכֶם) (Leviticus 19). “Every man shall fear his mother and his father…” (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְגוֹ׳) (Leviticus 19).

Behold we have learned (הָא תָּנֵינָן), that this parasha is the generality of the Orayta (דְּפַרְשְׁתָּא דָּא כְּלָלָא דְּאוֹרַיְיתָא). It compares the fear of father and mother to Shabbat (מַקִּישׁ דְּחִילוּ דְּאַבָּא וְאִימָא לְשַׁבְּתוֹתַי). But Rabbi Yosi said (אֶלָּא אָמַר רִבִּי יוֹסֵי): All is one - whoever fears this, guards that (כֹלָּא חַד, מַאן דְּדָחִיל מֵהַאי, נָטִיר לְהַאי).

“A man, his mother…” (אִישׁ אִמּוֹ) - it places the mother before his father in fear, what is the reason? (אַקְדִּים אִמּוֹ לְאָבִיו בִּדְחִילוּ מַאי טַעְמָא). As it has been established (כְּמָה דְּאוּקְמוּהָ). But the mother has not so much authority in her hands as the father (אֲבָל אִימָּא דְּלֵית רְשׁוּ בִּידָהָא כָּל כַּךְ כְּאָבִיו). Some say: But come and see - “His mother” - this is Knesset Yisrael (ס״א אֲבָל תָּא חֲזֵי אִמּוֹ, דָּא כְּנֶסֶת יִשְׂרָאֵל), and because Yirah dwells in her, she is called “Yirat Hashem” (וּבְגִין דְּבָהּ שָׁרְיָא יִרְאָה, וְאִיהִי יִרְאַת יְיָ׳ אִתְקְרֵי).

Ra‘aya Meheimna

“A man, his mother and his father shall you fear, and My Sabbaths you shall guard” (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ) (Leviticus 19). This commandment weighs one against the other (פִּקּוּדָא דָּא, שָׁקִיל דָּא לְדָא): it weighs the honor of father and mother against the honor of Shabbat (שָׁקִיל יְקָרָא דְּאָב וְאֵם, לִיקָרָא דְּשַׁבָּת). To the father precedence is given in honor (לְאַבָּא אַקְדִּים כָּבוֹד). And this is what the verse says: “If I am a father, where is My honor? and if I am a master, where is My fear?” (וְהַאי אִיהוּ דְּאָמַר קְרָא, וְאִם אָב אָנִי אַיֵּה כְבוֹדִי וְאִם אֲדוֹנִים אָנִי אַיִּה מוֹרָאִי) (Malachi 1). “My honor” ascends in the count of the ten sayings (כְּבוֹדִי סָלִיק בְּחוּשְׁבָּן עֶשֶׂר אֲמִירָן), and in the thirty-two Elohim of the work of Bereshit (וּלְ״ב אֱלֹהִים דְּעוֹבָדָא דִּבְרֵאשִׁית). And in every place: “The wise shall inherit honor” (וּבְכָל אֲתַר כָּבוֹד חֲכָמִים יִנְחָלוּ) (Proverbs 3).

And the Rabbis have established (וְאוּקְמוּהָ רַבָּנָן): there is no honor except Torah (אֵין כָּבוֹד אֶלָּא תּוֹרָה). For these are the thirty-two Elohim of the Torah (בְּגִין דְּאִינּוּן לֵ״ב אֱלֹהִים דְּתוֹרָה), its honor (יְקָרָא דִּילֵיהּ). And these are the sages of the Orayta, sages in Wisdom (וְאִלֵּין חֲכָמִים דְּאוֹרַיְיתָא, חֲכָמִים בְּחָכְמָה), who inherit this honor, and not the fools (יָרְתִין הַאי כָּבוֹד וְלָא טִפְּשֵׁי), of whom it is said: “And fools exalt shame” (דְּעָלַיְיהוּ אִתְּמַר, וּכְסִילִים מֵרִים קָלוֹן) (Proverbs 3). And from where do we know that whoever does not know Orayta is called “fool”? (וּמְנָלָן דְּמַאן דְּלָא יָדַע בְּאוֹרַיְיתָא אִקְרֵי כְּסִיל). For it is written: “And a fool does not understand this” (דִּכְתִּיב, וּכְסִיל לֹא יָבִין אֶת זֹאת) (Psalms 92). And “this (zot)” is nothing but Torah (וְאֵין זֹאת, אֶלָּא תּוֹרָה), as it is written: “And this is the Torah that Moshe placed” (דִּכְתִּיב, וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה) (Deuteronomy 4).

Ra‘aya Meheimna: Because of weakness I began to explain the parasha with these commandments, to be a little help for you p1-1(רַעְיָא מְהֵימָנָא. בְּגִין דַּחֲלִישָׁתָא, פָּתַחְנָא לְפַרְשְׁתָּא בְּאִלֵּין פִּקוּדִין, לְמֶהֱוִי מְעַט עֶזֶר לָךְ). Be strengthened in yourself, for behold, the camps of the academies have come to you (אִתְתָּקַּף בָּךְ, דְּהָא מַשִּׁרְיָין דִּמְתִּיבְתָּאן אָתָאן לְגַבָּךְ), with the commandment after this one, which is the commandment to set over yourself a king above (בְּפִקּוּדָא בָּתַר דָּא, דְּאִיהוּ פִּקּוּדָא לְהַעֲמִיד עָלֶיךָ מֶלֶךְ לְעֵילָּא). And Kudsha Berikh Hu will raise up for you a King above and below in His likeness (וְקוּדְשָׁא בְּרִיךְ הוּא יוֹקִים לָךְ מֶלֶךְ בְּעִלָּאִין וְתַתָּאִין בְּדִיוּקְנֵיהּ). For upon the sages of the Academy the Shekhinta above and below rests (בְּגִין דְּרַבָּנָן דִּמְתִיבְתָּא, עָלַיְיהוּ שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה). And Kudsha Berikh Hu is King in the middle, holding in the supernals and in the lower ones (וְקוּדְשָׁא בְּרִיךְ הוּא מֶלֶךְ בְּאֶמְצָּעִיתָא, אָחִיד בְּעִלָּאִין וְתַתָּאִין). So too shall you be in His likeness, His son: arise in the glory of the King (הָכִי אַנְתְּ תְּהֵא בְּדִיוּקְנֵיהּ, בְּרָא דִּילֵיהּ, קוּם בִּיקָרָא דְּמַלְכָּא).

Ra‘aya Meheimna arose, lifted his hands upward (קָם רַעְיָא מְהֵימָנָא, וְסָלִיק יְדוֹי לְעֵילָּא), and said: May it be Your will, Cause of causes, that You who ascend from elevation to elevation until there is no elevation, but You are above every elevation (וְאָמַר, יְהֵא רַעֲוָא דִּילָךְ עִלַּת הָעִלּוֹת, דְּאַנְתְּ מִתְעַלֶּה מֵעִלּוּי לְעִלּוּי, עַד דְּלֵית עִלּוּי. אֶלָּא דְּאַנְתְּ לְעֵילָּא מִכָּל עִלּוּי). To give me strength to perform Your will in Your levels, which are Abba and Imma, and I am their son (לְמֵיהַב לִי חֵילָא, לְמֶעְבַּד רְעוּתָךְ בְּדַרְגִּין דִּילָךְ, דְּאִינּוּן אַבָּא וְאִימָּא, וַאֲנָא בְּרָא דִּלְהוֹן). And in Your union both are one (וּבְיִחוּדָךְ תַּרְוַויְיהוּ אֶחָד). And You took the awe of Abba and Imma to Your awe, for after You in the middle is one, and not two, without partnership (וְאַנְתְּ שַׁקְלַת דְּחִילוּ דְּאַבָּא וְאִימָא, לִדְחִילוּ דִּילָךְ, בָּתַר דְּאַנְתְּ בְּאֶמְצָּעִיתָא חַד, וְלָא תְּרֵין, בְּלָא שׁוּתָּפוּ). Even though they are one in Your partnership, You are one without a second partner (אַף עַל גַּב דְּאִינּוּן חַד בְּשׁוּתָּפוּ דִּילָךְ, אֲבָל אַנְּתְּ חַד בְּלָא שׁוּתָּפוּ דְּתִנְיָינָא). And because of this it is said of You: “And there is no Elohim with Me” (וּבְגִין דָּא אִתְּמַר בָּךְ, וְאֵין אֱלֹהִים עִמָּדִי) (Deuteronomy 32).

Grant me strength (הַב לִי חֵילָא), to be aroused in Your glory first (לְאִתְּעָרָא בִּיקָרָךְ בְּקַדְמִיתָא). And afterwards in the glory of my Father and Mother in Heaven (וּלְבָתַר בִּיקָרָא דְּאָבִי וְאִמִי דְּבִשְׁמַיָּא), which was established concerning them: “He who robs his father or his mother and says it is no sin, he is the companion of a destroyer” (דְּאוּקְמוּהָ עָלַיְיהוּ, גּוֹזֵל אָבִיו וְאִמּוֹ וְאוֹמֵר אֵין פָּשַׁע חָבֵר הוּא לְאִישׁ מַשְׁחִית) (Proverbs 28). And the masters of the Mishnah established (וְאוּקְמוּהָ מָארֵי מַתְנִיתִין): “His father” means only Kudsha Berikh Hu (אֵין אָבִיו, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא). “His mother” means only Knesset Yisrael (וְאֵין אִמּוֹ, אֶלָּא כְּנֶסֶת יִשְׂרָאֵל). And Your glory, Father, is Chokhmah, which includes ten Sefirot from below it up to above it (וִיקָרָא דִּילָךְ אַבָּא חָכְמָה, דְּכָלִיל עֶשֶׂר סְפִירוֹת מִתַּתָּא דִּילֵיהּ לְעֵילָּא). And both of them are a throne, a footstool beneath You for Your glory (וְתַרְוַויְיהוּ אִינּוּן כּוּרְסְיָיא סַפְסָל תְּחוֹתָךְ לִיקָרָךְ). And thus it was ordained (וְהָכִי תַּקִּינוּ): that the lesser must honor the greater, who is above him (לְמֶהֱוִי קָטָן לַגָּדוֹל מְכַבֵּד דִּלְעֵילָּא מִנֵּיהּ). Abba, he is Chokhmah (אַבָּא, אִיהוּ חָכְמָה). “Have we not all one Father?” (הֲלֹא אָב אֶחָד לְכֻלָּנוּ) (Malachi 2). To serve beneath You (לְמֶהֱוִי מְשַׁמֵשׁ תְּחוֹתָךְ).

And You are Keter Elyon, the supreme crown upon his head (וְאַנְתְּ כֶּתֶר עֶלְיוֹן עַל רֵישֵׁיהּ). And there is no crown above You (וְלֵית כֶּתֶר עֲלָךְ), and no other god (וְלֵית אֱלָהָא אָחֳרָא). And Imma is to serve Abba (וְאִימָּא, לְשַׁמְּשָׁא לְאַבָּא), for she is beneath him, to be a throne beneath him (דְּאִיהוּ תְּחוֹתֵיהּ לְמֶהֱוִי כִּסֵּא תְּחוֹתֵיהּ). And He said in every utterance, up to thirty-two: “Let it be so” - and it was so (וַיֹּאמֶר אִיהוּ, בְּכָל מַאֲמָר, עַד תְּלָתִין וּתְרֵין, יְהִי כֵּן, וַיְהִי כֵן). And she performed His utterances immediately (וְאִיהִי, עֲבִידַת מַאֲמָרֵיהּ מִיַּד). And because she performed His utterances and His commands without any delay at all (וּבְגִין דְּעֲבִידַת מַאֲמָרֵיהּ וְצִּוּוּיֵהּ בְּלָא עִכּוּבָא כְּלָל), through the thirty-two paths by which all of Bereshit was created (בל״ב שְׁבִילִין דִּבְהוֹן אִתְבְּרֵי כָּל דִּבְרֵאשִׁית), the work was called “Glory” (עוֹבָדָא אִתְקְרִיאַת כָּבוֹד). “And in His Temple everyone says: Glory” (וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד) (Psalms 29). “Blessed be the glory of Hashem from His place” (בָּרוּךְ כְּבוֹד יְיָ׳ מִמְּקוֹמוֹ) (Ezekiel 3).

Where is the place of His glory to revere Him? (אַיִּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצּוֹ). And the Targum of “the honor of his father” is “the glory of his father” (וְתַרְגּוּם כְּבוֹד אָבִיו, יְקָרָא דַּאֲבוּהִי). And this is: “The Torah of Hashem is perfect” (וְדָא תּוֹרַת יְיָ׳ תְּמִימָה) (Psalms 19). Of her it is said: “She is more precious than pearls” (עָלָהּ אִתְּמַר יְקָרָה הִיא וְיִשְׂרָאֵל מִפְּנִינִים) (Proverbs 3). For they are called children, including son and daughter, from the side of Tiferet and Malkhut (דְּאִתְקְרִיאוּ בָּנִים, בִּכְלַל בֵּן וּבַת, מִסִּטְרָא דְּתִפְאֶרֶת וּמַלְכוּת). For they are son and daughter, the glory of his father and his mother, to perform His commandments (דְּאִינּוּן בֵּן וּבַת, יְקָרָא דְּאָבִיו וְאִמּוֹ, לְמֶעְבַּד צִּוּוּיֵיהּ). And His commandments are the positive mitzvot (וְצִּווּי דִּילֵיהּ, אִינּוּן פִּקוּדִין דַּעֲשֵׂה).

And the masters of the Mishnah have established: “There is one who is commanded and performs” (וְהָא אוּקְמוּהָ מָארֵי מַתְנִיתִין, יֵשׁ מְצּוּוְּה וְעוֹשֶׂה). And because of this it is: “We will do and we will hear” (וּבְגִין כָּךְ אִיהוּ נַעֲשֶׂה וְנִשְׁמָע). And this is the honor of father and mother: that they command their son to do thus, and he does it immediately, without any delay at all (וְהַאי אִיהוּ כָּבוֹד דְּאַבָּא וְאִימָּא, דִּיצַּוְּה לִבְרֵיהּ דְּיֶעְבַּד הָכֵי וְאִיהוּ עָבִיד מִיַּד, בְּלָא עִכּוּבָא כְּלָל). And Cause above all causes (וְעִלַּת עַל כֹּלָּא), I desire to strive in Your glory, to rectify the attributes of Abba and Imma for Your glory (אֲנָא בָּעֵי לְאִשְׁתַּדְּלָא בִּיקָרָךְ, לְתַקֵּן מִדּוֹת דְּאַבָּא וְאִימָּא, לִיקָרָךְ).

Be in my help to arrange all as is fitting (תְּהֵא בְּעֶזְרִי לְסַדְּרָא כֹּלָּא כְּדְקָא יִאוֹת). And You arrange for me, and for all the masters of the Academies above and below, and the camps of angels above and below, to be preparing and arranging for Your glory (וְאַנְתְּ תְּסַדֵר לִי, וּלְכָל מָארֵי מְתִיבְתָּאן עֵילָּא וְתַתָּא, וּמַשִּׁרְיָין דְּמַלְאָכִין עִלָּאִין וְתַתָּאִין, לְמֶהֱוִי מְתַקְּנִין וּמְסַדְּרִין לִיקָרָא דִּילָךְ), and for the glory of Abba and Imma (וְלִיקָרָא דְּאַבָּא וְאִימָּא), to be a footstool beneath His feet (לְמֶהֱוִי סַפְסָל תְּחוֹת רַגְלוֹי). And to perform His commandments in all His positive mitzvot (וּלְמֶעְבַּד צִּוּוּיֵיהּ בְּכָל פִּקוּדִין דִּילֵיהּ). And to fear Him in all His negative mitzvot (וּלְמִדְחַל מִנֵּיהּ בְּכָל פִּקוּדִין דְּלָא תַּעֲשֶׂה). And this is “A man, his mother and his father you shall fear” (וְהַאי אִיהוּ אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ), and it is adjacent to “And My Sabbaths you shall guard” (וְסָמִיךְ לֵיהּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ) (Leviticus 19). And in another verse: “And My commandments you shall do” (וּבִקְרָא אַחֲרִינָא וְאֶת מִצְּוֹתַי תַּעֲשׂוּ) (Leviticus 22). From the side of the positive commandments, which are honor (מִסִּטְרָא דְּפִקּוּדִין דַּעֲשֵׂה דְּאִינּוּן כָּבוֹד), Abba is given precedence before Imma - and this is Yod–Heh (אַקְדִּים אַבָּא לְאִימָּא, וְדָא י״ה).

From the side of the negative commandments, Imma is given precedence before Abba - and this is Heh–Yod (מִסִּטְרָא דְּלָא תַּעֲשֶׂה, אַקְדִּים אִימָּא לְאַבָּא, וְדָא ה״י). And this is “The honor of Elohim is to conceal a matter” (וְהַיְינוּ כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר) (Proverbs 25). For those who do not engage in this honor, the matter is concealed from them (לְאִלֵּין דְּלָא מִשְׁתַּדְּלֵי בְּהַאי כָּבוֹד, הַסְתֵּר דָּבָר מִנַּיְיהוּ). And about them it is said: “And fools exalt shame” (וְעָלַיְיהוּ אִתְּמַר, וּכְסִילִים מֵרִים קָלוֹן) (Proverbs 3). These are the Unlearned (אִלֵּין אִינּוּן עַמֵּי הָאָרֶץ), for after they do not labor in this honor of the Orayta (בָּתַר דְּלָא מִשְׁתַּדְּלִין בְּהַאי כָּבוֹד דְּאוֹרַיְיתָא), how do they say: “Our Father in Heaven, hear our voice, pity us, have mercy upon us, and accept our prayer” (וְאֵיךְ אָמְרִין אָבִינוּ שֶׁבַּשָּׁמַיִם שְׁמַע קוֹלֵנוּ חוּס וְרַחֵם עָלֵינוּ וְקַבֵּל תְּפִלָּתֵנוּ). Behold, He should say to them: “And if I am a father, where is My honor?” (הָא אִיהוּ לֵימָּא לוֹן, וְאִם אָב אָנִי אַיֵּה כְבוֹדִי) (Malachi 1). Where is your labor in the Orayta and in My commandments, to do My precepts? (אַיִּה אִשְׁתַּדְּלוּתָא דִּלְכוֹן בְּאוֹרַיְיתָא, וּבְפִקּוּדִין דִּילִי, לְמֶעְבַּד צִּוּוּיַי). For one who does not know the commandments of his Master, how can he perform them? (דְּמַאן דְּלָא יָדַע בְּצִּוּוּיָיה דְּמָארֵיהּ, אֵיךְ יַעְבִיד לֵיהּ).

Except for one who hears from the sages and performs - and this is he who accepted “We will do and we will hear” (בַּר מִמַּאן דְּשָׁמַע מֵחֲכָמִים וְעָבִיד, וְהַאי אִיהוּ דְּקַבִּיל נַעֲשֶׂה וְנִשְׁמָע) (Exodus 24). But even so, one who does not receive from the Master, but from His emissary, there is a separation (וְעִם כָּל דָּא, מַאן דְּלָא קַבִּיל מִמָּארֵיהּ, אֶלָּא מִשְלוּחֵיהּ, אִיכָּא אַפְרָשׁוּתָא). And what separation exists between this and that? (וּמַאי אַפְרָשׁוּתָא אִית בֵּין דָּא לְדָא). For behold it is written: “Moshe received the Torah from Sinai, and afterwards transmitted it to Yehoshua” (דְּהָא כְּתִיב, מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּלְבָתַר וּמְסָרָהּ לִיהוֹשֻׁעַ) (Avot 1:1).

I received (אֲנָא קַבִּילְנָא), and afterward I transmitted to all (וּלְבָתַר מוֹסַרְנָא לְכֻלְּהוּ). And so, one who receives from another (וְהָכִי מַאן דִּמְקַבֵּל מֵאָחֳרָא) is like the receiving of the Sihara [moon] and the Kokhavayya [stars] from the Shimsha [sun] (כְּקַבָּלַת סִיהֲרָא וְכֹכָבַיָּיא מִשִּׁמְּשָׁא), and through this reception he is filled (וּבְהַאי קִבּוּל אִתְמְלֵי). And from one who receives, the Nevi‘u [flow] may be withdrawn (וּמַאן דִּמְקַבֵּל יָכִיל לְאִסְתַּלְּקָא מִנֵּיהּ נְבִיעוּ), as we see in the sun and the moon (כְּמָה דַּחֲזֵינָא בְּשִׁמְשָׁא וְסִיהֲרָא), whose light is withdrawn at night (דְּאִסְתַּלְּקַת נְהוֹרָא דִּלְהוֹן, בְּלֵילְיָא), for the sun shines only by day (דְּלָא נָהִיר שִׁמְשָׁא, אֶלָּא בִּימָמָא), and the moon by night (וְסִיהֲרָא בְּלֵילְיָא). And if you say that the light of the moon is from the sun (וְאִי תֵּימָא דְּהַהוּא נְהוֹרָא דְּסִיהֲרָא מִשִּׁמְּשָׁא אִיהוּ), then even though it is gathered in (דְּאַף עַל גַּב דְּאִתְכְּנִישׁ), it shines in the moon and the stars (נָהִיר בְּסִיהֲרָא וְכֹכָבַיָּא).

Behold, we see from the Sitra achra, in the eclipse of the moon and the sun, that their light is removed, and they remain like a body without a soul, for there is a Master over them who darkens their light (הָא חֲזֵינָן מִסִּטְרָא אָחֳרָא בְּלָקוּתָא דְּסִיהֲרָא וְשִׁמְּשָׁא דְּאִסְתְּלַּק נְהוֹרַיְיהוּ, וְאִשְׁתָּאָרוּ כְּגוּפָא בְּלָא נִשְׁמְתָא, דְּאִית אָדוֹן עֲלֵיהֶם מַחֲשִׁיךְ מְאוֹרֵיהֶם). But the essence of the light is that place of the spring, from which its light never ceases, and upon which no other god has power to cut off its light (אֲבָל עִקָּרָא דִּנְהוֹרָא, הַהוּא אֲתַר דִּנְבִיעַ דְּלֵית פְּסָק לִנְהוֹרָא דִּילֵיהּ, וְלָא אִית עָלֵיהּ אֱלָהָא אָחֳרָא לְמִפְסַק מִנֵּיהּ נְהוֹרֵיהּ). And Cause of causes (וְעִלַּת הָעִלּוֹת), after You are there (בָּתַר דְּאַנְתְּ תַּמָּן), there is no end to the flowing of the light of the Orayta (לֵית פְּסָק לִנְבִיעוּ דִּנְהוֹרָא דְּאוֹרַיְיתָא).

May it be Your will not to depart from my Abba and my Imma (יְהֵא רַעֲוָא דִּילָךְ דְּלָא תָּזוּז מֵאַבָּא וְאִימָּא דִּילִי), and not from my children (וְלָא מִבְּנוֹי). And thus, whoever gives himself over for the Orayta, which is precious (וְהָכִי מַאן דְּאָמִית גַּרְמֵיהּ עַל אוֹרַיְיתָא, דְּהִיא יְקָרָה), she is established in him and does not depart from him (אִתְקַיְּימַת בֵּיהּ, וְלָא מַפְסְקַת מִנֵּיהּ). But one who does not so (מַה דְּלָאו הָכִי), one who does not labor in her (מַאן דְּלָא יִשְׁתַּדֵּל בָּהּ), even if he fulfills the commandments of the sages (אֶלָּא אַף עַל גַּב דְּעָבַד צִּוּוּי חֲכָמִים), he is their servant, a slave and not a son (אִיהוּ שַׁמָּשׁ דִּלְהוֹן, עֶבֶד וְלָא בֵּן). But if he is faithful (אֲבָל אִי אִיהוּ מְהֵימָנָא), his Master gives him dominion over all that is his (מָארֵיהּ אַשְׁלִיט לֵיהּ בְּכָל דִּילֵיהּ).

But one who does not labor in the Orayta (אֲבָל מַאן דְּלָא אִשְׁתְּדַּל בְּאוֹרַיְיתָא), and does not serve the sages to hear from them the commandments (וְלָא מְשַׁמֵּשׁ חֲכָמִים, לְמִשְׁמַע מִנַּיְיהוּ פִּקוּדִין), to fulfill “We will do and we will hear” (לְקַיֵּים נַעֲשֶׂה וְנִשְׁמָע), but instead sins and transgresses the prohibitions (אֶלָּא דְּסָּרַח וְעָבַר עַל לֹא תַּעֲשֶׂה), he is joined to the nations of the world, idolaters (אִיהוּ שָׁקִיל לְאוּמִין דְּעָלְמָא עוֹבְדֵי עֲבוֹדָה זָרָה), the children of Samael and the serpent (בְּנוֹי דְּסָמָאֵ״ל וְנָחָשׁ). Of them it is said (דְּאִתְּמַר בְּהוּ): “And fools exalt shame” (וּכְסִילִים מֵרִים קָלוֹן) (Proverbs 3). For they did not want to accept the Orayta (דְּלָא בָּעוּ לְקַבְּלָא אוֹרַיְיתָא).

For whoever has no Torah has no honor (דְּכָל דְּלֵית בֵּיהּ תּוֹרָה, לֵית בֵּיהּ כָּבוֹד). Of them it is said: “The wise shall inherit honor” (דְּאִתְּמַר בָּהֶם כָּבוֹד חֲכָמִים יִנְחָלוּ) (Proverbs 3). And with all this, masters of the Academy (וְעִם כָּל דָּא מָארֵי מְתִיבְתָּא), not all honor is equal (לָא כָּל כָּבוֹד שָׁוְה).

For behold, “A son honors his father, and a slave his master” (דְּהָא בֵּן יְכַבֵּד אָב וְעֶבֶד אֲדוֹנָיו) (Malachi 1). A son honors, not in order to receive reward (בֵּן יְכַבֵּד, עַל מְנָת דְּלָא לְקַבְּלָא אַגְרָא), but he is commanded in the honor of father and mother (אֲבָל מְצּוּוְּה הוּא בִּכְבוֹד אַבָּא וְאִימָּא). And if he does not want to fulfill their command (וְאִי לָא בָּעֵי לְמֶעְבַּד צִּוּוּיֵיהּ), father and mother strike him until he fulfills against his will (יִכְתַּשׁ לֵיהּ אַבָּא וְאִימָּא, עַד דְּיַעֲבִד עַל כָּרְחֵיהּ). And if he is a grown son (וְאִי הֲוִי בְּרָא רַבְרְבָא), the court compels him (בֵּית דִּין כּוֹפִין לֵיהּ). For if he does not want to do, what is written of him? (דְּאִי לָא בָּעֵי לְמֶעְבַּד מַה כְּתִיב בֵּיהּ). “This our son is stubborn and rebellious, he does not listen to our voice” (בְּנֵנוּ זֶה סוֹרֵר וּמוֹרֶה אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹלֵנוּ) (Deuteronomy 21). And he is judged with stoning (וְדָנִין לֵיהּ בִּסְקִילָה). But a slave who serves in order to receive a reward (אֲבָל עֶבֶד דִּמְשַׁמֵּשׁ עַל מְנָת לְקַבֵּל פְּרָס), if he does not do the command of his master (אִי לָא עָבִיד צִּוּוּיֵיהּ דְּרַבֵּיהּ), his master removes him from his house and takes another (מָארֵיהּ אַעְבָּר לֵיהּ מִגּוֹ בֵּיתֵיהּ, וְיִטוֹל אָחֳרָא). What he cannot do so to his son (מַה דְּלָא הֲוָה יָכִיל לְמֶעְבַּד הָכִי לִבְרֵיהּ), but either he fulfills his command, or he is killed (אֶלָּא אוֹ יַעְבֵיד צִּוּוּיֵיהּ אוֹ יִקְטוֹל לֵיהּ).

The Holy Luminary said to him (אָמַר לֵיהּ בּוּצִּינָא קַדִּישָׁא): Who causes him not to do His command, since he is His son? (מַאן גָּרִים דְּלָא יַעְבֵיד צִּוּוּיֵיהּ, הוֹאִיל וּבְרֵיהּ הוּא). Ra’aya Meheimna said (אָמַר רַעְיָא מְהֵימָנָא): Surely a mixture of evil, and this mystery caused Yisrael to sin against their Father in Heaven (וַדַּאי תַּעֲרוֹבֶת דְּרַע, וְרָזָא דָּא גָּרַם לְיִשְׂרָאֵל, לְמֶחֱטֵי גַּבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא). And this mystery: “And they mingled with the nations” (וְרָזָא דָּא, וַיִּתְעָרְבוּ בַגּוֹיִם) (Psalms 106). And this caused the killing of Yisrael and the destruction of the Temple (וְדָא גָּרַם קִטוּלָא לְיִשְׂרָאֵל, וְחָרִיב בֵּי מַקְדְּשָׁא). And because of this, converts will not be accepted in the days of the Mashiach (וּבְגִין דָּא, אֵין מְקַבְּלִים גֵּרִים לִימוֹת הַמָּשִׁיחַ), except: “Hashem alone will guide him, and no foreign god is with Him” (אֶלָּא יְיָ׳ בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר) (Deuteronomy 32).

Yisrael are from the Tree of Life (דְּיִשְׂרָאֵל אִינּוּן מֵאִילָנָא דְּחַיִּי). A good servant and a bad servant (עֶבֶד טוֹב וְעֶבֶד רָע). From the side of Metatron, a good servant, a faithful servant to his Master (מִסִּטְרָא דִּמְטַטְרוֹ״ן עֶבֶד טוֹב, עֶבֶד נֶאֱמָן לְרַבֵּיהּ). A bad servant is Samael (עֶבֶד רָע סָמָאֵ״ל). Whoever is from the Tree of Life (מַאן דְּאִיהוּ מֵאִילָנָא דְּחַיִּי), he is a son of the World to Come (אִיהוּ בֶּן הָעוֹלָם הַבָּא), a son from the side of the Son of Yod–Heh, Binah (בֶּן מִסִּטְרָא דְּבֵן יָ״הּ, בִּינָ״הּ). And he inherits Malkhut, which is Heh (וְיָרִית מַלְכוּתָא דְּאִיהִי ה׳). And how does he inherit her? (וְאֵיךְ יָרִית לָהּ). If he performs the command of Abba and Imma (אִי עָבִיד צִּוּוּיֵיהּ דְּאַבָּא וְאִימָּא). Because she is the Malkhut, the command of the King (בְּגִין דְּאִיהוּ מַלְכוּתָא מִצְּוַת הַמֶּלֶךְ). And about her it is said: “Why do you transgress the command of the King?” (וְעָלֵיהּ אִתְּמַר, מַדּוּעַ אַתָּה עוֹבֵר אֵת מִצְּוַת הַמֶּלֶךְ) (Esther 3). She is the command (אִיהִי מִצְּוָה). And the commandments of the King are on the positive and the negative (וְצִּוּוּיַיא דְּמַלְכָּא עַל עֲשֵׂה וְלֹא תַּעֲשֶׂה).

A commandment from the Orayta, which is Tiferet (מִצְּוָה מִדְּאוֹרַיְיתָא, דְּאִיהִי תִּפְאֶרֶת). And here there is no separation (וְהָכָא לֵית תַּמָּן פִּרוּדָא). Kudsha Berikh Hu is Truth (קוּדְשָׁא בְּרִיךְ הוּא אֱמֶת), His Torah is Torah of Truth (תּוֹרָתוֹ תּוֹרַת אֱמֶת), He, His Torah, and His commandments are one (אִיהוּ תּוֹרָתוֹ וּמִצְּוָתוֹ). In the likeness of Binah, Torah and commandments of Chokhmah (כְּגַוְונָא דְּבִינָה, תּוֹרָתוֹ וּמִצְּוָתוֹ דְּחָכְמָה). For there is Torah of Beri’ah, and Chokhmah of Beri’ah, and Binah of Beri’ah, and so in all middot (דְּאִית תּוֹרָה דִּבְרִיאָה, וְחָכְמָה דִּבְרִיאָה, וּבִינָה דִּבְרִיאָה, וְהָכִי בְּכָל מִדּוֹת). In this, a son is able, in this Orayta, to be with no mitzvah, and mitzvah with no Torah, in separation (בְּהַאי, יָכִיל בֵּן בְּהַאי אוֹרַיְיתָא, לְמֶהֱוִי בְּלָא מִצְּוָה, וּמִצְּוָה בְּלָא תּוֹרָה בְּפֵרוּדָא). And from here, “a son stubborn and rebellious” (וּמֵהָכָא, בֵּן סוֹרֵר וּמוֹרֶה) (Deuteronomy 21). But from the side of Atzilut, there is no separation there p1-2(אֲבָל מִסִּטְרָא דַּאֲצִּילוּת, לֵית אַפְרְשׁוּתָא תַּמָּן). And there, no sin comes by his hand, and there is no punishment, no reward, and no death (וְכֵן מִתַּמָּן אֵין חֵטְא בָּא עַל יָדוֹ וְלֵית בָּהּ עוֹנֶשׁ וְלָא שָׂכָר וְלָא מִיתָה). And because of this, the Orayta is the Tree of Life (וּבְגִין דָּא, אוֹרַיְיתָא דָּא אִילָנָא דְּחַיִּי), reward of the World to Come (שְׂכַר הָעוֹלָם הַבָּא). And this Tree is called Tree of Life, and is called the World to Come, and in it reward is not called (וְאִילָנָא דָּא, אִילָנָא דְּחַיֵּי אִתְקְרֵי, וְאִתְקְרֵי הָעוֹלָם הַבָּא, וְלָא אִתְקְרֵי בֵּיהּ שָׂכָר). Because he is a son (בְּגִין דְּאִיהוּ בֵּן). From there, he does not labor in the Orayta to receive reward, not in deed, not in word, not in thought (מִתַּמָּן, לָא אִשְׁתְּדַּל בְּאוֹרַיְיתָא לְקַבְּלָא אַגְרָא, לָא בְּמַעֲשֵׂה וְלָא בְּדִיבּוּר וְלָא בְּמַחֲשָׁבָה).p1-3

The Holy Luminary came to kiss his hand (אָתָא בּוּצִּינָא קַדִּישָׁא, לְנַשְּׁקָא לֵיהּ יְדֵיהּ). He said: Surely you are a son from there, in the likeness of the image of His firstborn son, Tiferet, son of supernal Abba and Imma, Atzilut of His without cessation (אָמַר, וַדַּאי אַנְתְּ הוּא בֵּן מִתַּמָּן, בְּדִיּוּקְנָא דִּבְרָא בּוּכְרָא דִּילֵיהּ, תִּפְאֶרֶת בְּרָא דְּאַבָּא וְאִימָּא עִלָּאָה, אֲצִּילוּת דִּילֵיהּ בְּלָא הַפְסָקָה). No other son preceded you, not in thought, not in word, not in deed (לָא קְדָמָךְ בְּרָא אָחֳרָא, לָא בְּמַחֲשָׁבָה, וְלָא בְּדִבּוּר, וְלָא בְּמַעֲשֶׂה).

Ra‘aya Meheimna said: And you, and the friends, and the heads of the masters of the Academies gathered here, exist without any cessation at all, and without mixture (אָמַר רַעְיָא מְהֵימָנָא, וְאַנְתְּ, וְחַבְרַיָּיא, וְרָאשֵׁי מָארֵי מְתִיבְתָּאן, דִּמְזַמְּנִין הָכָא, אִתִּי, בְּלָא הַפְסָקָה כְּלַל, וּבְלָא תַּעֲרוֹבֶת). They all kissed one another and recognized each other in brotherhood, and wept (נַשְׁקוּ כֻּלְּהוּ דָּא לְדָא, וְאִשְׁתְּמוֹדָעוּ בְּאַחְוָה, וּבָכוּ).

Rabbi Shimon opened and said: With all this, the firstborn son - all brothers are obligated in his honor (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, עִם כָּל דָּא, בְּרָא בּוּכְרָא חַיָּיבִין כָּל אֲחוּי בִּיקָרֵיהּ).

For behold it is written: “Honor your father” (דְּהָא כְּתִיב כַּבֵּד אֶת אָבִיךָ) (Exodus 20). And the Sages have established: “Et” comes to include your elder brother (וְאוּקְמוּהָ רַבָּנָן, אֶת לְרַבּוֹת אָחִיךְ הַגָּדוֹל). And even from every side it is explained upon you in the Orayta: “For he also is flesh” - this is Hevel (וַאֲפִילּוּ מִכָּל סִטְרָא אִיהוּ מְפֹרָשׁ עֲלָךְ בְּאוֹרַיְיתָא, בְּשַׁגַּ״ם זֶה הֶבֶל). And Adam Kadma’ah did not have a son before him (וְלָא הֲוָה לְאָדָם קַדְמָאָה בְּרָא קַדְמָאָה מִנֵּיהּ). And the Sages established: “For he also is flesh” - this is Moshe (וְאוּקְמוּהָ רַבָּנָן, בְּשַׁגַּם, זֶה מֹשֶׁה).

The Son of the King in every place, you are the firstborn from the side of the Tree of Life of good and evil - you are good (דִּבְּרָא דְּמַלְכָּא בְּכָל אֲתַר, אַנְתְּ בּוּכְרָא מִסִּטְרָא דְּאִילָנָא דְּחַיֵּי דְּטוֹב וָרָע, אַנְתְּ הוּא טוֹב). This firstborn is that which is written: “And Elohim saw the light, that it was good” (בּוּכְרָא הֲדָא הוּא דִכְתִיב, וַיַרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב) (Bereshit 1), and: “And she saw him, that he was good” (וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא) (Exodus 2). And from there Kudsha Berikh Hu called you “a faithful servant” (וּמִתַּמָּן קָרָא יָתָךְ קוּדְשָׁא בְּרִיךְ הוּא עֶבֶד נֶאֱמָן). Afterwards you rose to be a king (לְבָתַר סְלִיקַת לְמֶהֱוִי מַלְכָּא). This is what is written: “And there was a king in Yeshurun” (הֲדָא הוּא דִכְתִיב, וַיְהִי בִישׁוּרוּן מֶלֶךְ) (Deuteronomy 33). Afterwards a son of the house above (לְבָתַר בֶּן בַּיִת לְעֵילָּא). King - from the side of Malkhut of Beri’ah (מֶלֶךְ מִסִּטְרָא דְּמַלְכוּת דִּבְרִיאָה). Son of the house - from the side of Binah of Beri’ah (בֶּן בַּיִת, מִסִּטְרָא דְּבִינָה דִּבְרִיאָה). Now you are king, from the side of the Tree of Malkhut of Atzilut (כְּעַן אַנְתְּ מֶלֶךְ, מִסִּטְרָא דְּאִילָנָא דְּמַלְכוּת דַּאֲצִּילוּת).

Son of the house, from the side of the Son of Yod–Heh, Tiferet of Atzilut (בֶּן בַּיִת, מִסִּטְרָא דְּבֶ״ן יָ״הּ, תִּפְאֶרֶת דַּאֲצִּילוּת). Blessed is your portion (זַכָּאָה חוּלָקָךְ). And who caused this for you? Because of your labor in Torah and mitzvah (וּמַאן גָּרִים לָךְ דָּא, בְּגִין דְּאִשְׁתְּדָּלוּתָךְ בַּתּוֹרָה וּבַמִצְּוָה). To unite Kudsha Berikh Hu and His Shekhinta (לְיַחֲדָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). To raise the King upon His place (לְאַעֲלָא מַלְכָּא עַל אַתְרֵיהּ), and upon His hosts above (וְעַל מַשִׁרְיָיתֵיהּ לְעֵילָּא), and upon Yisrael below (וְעַל יִשְׂרָאֵל לְתַתָּא). And because of this (וּבְגִין כַּךְ), Some say: because of you (ס״א וּבְגִינָךְ), all the Neshamot of Atzilut inherit from Him (יָרְתִין כֻּלְּהוּ נִשְׁמָתִין דַּאֲצִּילוּת מִנֵּיהּ). And they are called His children from the Name YHVH of Atzilut (וְאִתְקְרִיאוּ בְּנִין דִּילֵיהּ, מִשֵׁם יְדוָ״ד דַּאֲצִּילוּת), where there is no separation and no cutting (דְּלֵית תַּמָּן פִּרוּד וְקִצּוּץ). For at first it was said of them, children of Kudsha Berikh Hu and His Shekhinta (דִּבְקַדְמֵיתָא אִתְּמַר בְּהוּ בְּנִין לְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), from the side of YHVH of Beri’ah (מִצַּד יְהוָ״ה דִּבְרִיאָה). Of which it is said: “I created him, I formed him, I even made him” (דְּאִתְּמַר בֵּיהּ בְּרָאתִיו יְצַּרְתִּיו אַף עֲשִׂיתִיו) (Isaiah 43). But now they are children to YHVH of Atzilut (וּכְעַן בָּנִים לַיְדוָ״ד דַּאֲצִּילוּת). And in you is fulfilled the command, that it is a mitzvah upon Yisrael to appoint over them a king (וּבָךְ אִתְקַיָּים פִּקּוּדָא, דְּאִיהִי מִצְּוָה עַל יִשְׂרָאֵל, לְהַעֲמִיד עֲלֵיהֶם מֶלֶךְ). This is what is written: “You shall surely set a king over you” (הֲדָא הוּא דִכְתִיב, שׂוֹם תָּשִׂים עָלֶיךָ מֶלֶךְ) (Deuteronomy 17). And in you is fulfilled: “And there was a king in Yeshurun” (וְאִתְקַיָּים בָּךְ, וַיְהִי בִישׁוּרוּן מֶלֶךְ) (Deuteronomy 33), as at first (כַּד בְּקַדְמִיתָא). And all are led after you, like the limbs that are all led in the motion of the soul, which spreads upon every limb (וְכֻלְּהוּ מִתְנַהֲגִין אֲבַתְרָךְ, כָּאֵבָרִין דְּמִתְנַהֲגִין כֻּלְּהוּ בִּתְנוּעָה דְּנִשְׁמְתָא, דְּאִתְפַּשְּׁטָא עַל כָּל אֵבֶר). Because the Keter Elyon, you will be crowned in it (בְּגִין דְּכֶתֶר עֶלְיוֹן אַנְתְּ תְּהֵא מְעוּטָר בֵּיהּ).

In it, the Cause of causes is the crown upon all, hidden and concealed within it (דְּבֵיהּ עִלַּת הָעִלּוֹת אִיהוּ כֶּתֶר עַל כֹּלָּא, טָמִיר וְגָנִיז מִלְּגָיו מִנֵּיהּ). And from it spreads upon all the Sefirot, and arranges them, to be this great, this small, and this intermediate (וּמִנֵּיהּ אִתְפְּשָׁט עַל כָּל סְפִירָן, וּמְסַדֵּר לוֹן לְמֶהֱוִי דָּא רַב, וְדָא זְעִיר, וְדָא בֵּינוֹנִי). And He leads them by His will, and gives light in them, and binds them, and unites them (וְאַנְהִיג לוֹן לִרְעוּתֵיהּ, וְנָהִיר בְּהוּ, וּמְקַשֵׁר לוֹן, וּמְיַחֵד לוֹן). So you will be leader to Yisrael (הָכִי אַנְתְּ תְּהֵא מַנְהִיג לְיִשְׂרָאֵל), with all His good middot (בְּכָל מִדּוֹת טָבִין דִּילֵיהּ). And you will arrange each one as is fitting for him (וּתְסַדֵּר כָּל חַד כִּדְחֲזֵי לֵיהּ): the firstborn as his birthright, the younger as his youth, the intermediate according to his degree (הַבְּכוֹר כִּבְכוֹרָתוֹ, וְהַצָּעִיר כִּצְּעִירֻתוֹ, וּבֵינוֹנִי כְּפוּם דַּרְגֵּיהּ). And you will bind them all with one bond to their Father in Heaven (וּתְקַשֵׁר לוֹן קֶשֶׁר אֶחָד לְגַבֵּי אֲבוּהוֹן דְּבִשְׁמַיָּא). To be all with a clear tongue to bless Kudsha Berikh Hu, and to sanctify Him, and to unite Him, in your degree, in your thought, in your Atzilut (לְמֶהֱוִי כֻּלְּהוּ בְּשָׂפָה בְּרוּרָה, לְבָרְכָא לְּקוּדְשָׁא בְּרִיךְ הוּא. וּלְקַדְּשֵׁיהּ, וּלְיַיחֲדֵיהּ, בְּדַרְגָּא דִּילָךְ, בְּמַחֲשָׁבָה דִּילָךְ, בַּאֲצִּילוּת דִּילָךְ). Of you it is fulfilled: “And I will take of the spirit that is upon you, and I will place it upon them” (דְּאִתְקָיָּים בָּךְ, וְאָצַּלְתִּי מִן הָרוּחַ אֲשֶׁר עָלֶיךָ וְשַׂמְתִּי עֲלֵיהֶם) (Numbers 11). Arise, be aroused in the command, to cut off the seed of Amalek p1-4(קוּם אִתְּעַר בְּפִקּוּדָא, לְהַכְרִית זַרְעוֹ שֶׁל עֲמָלֵק).

(Leviticus 19) “A man, his mother and his father you shall fear…” (וַיִּקְרָא י״ט אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְגוֹ׳). This commandment is to honor father and mother (פִּקּוּדָא דָא, לְכַבֵּד אָב וְאֵם). For a man must fear his father and his mother, and honor them (דְּאִצְּטְרִיךְ בַּר נָשׁ לְמִדְחַל מֵאָבוֹי וּמֵאִמֵיהּ, וּלְאוֹקִיר לוֹן). Just as a man must honor Kudsha Berikh Hu (כְּמָה דְּאִצְּטְרִיךְ בַּר נָשׁ לְאוֹקִיר לֵיהּ לְּקוּדְשָׁא בְּרִיךְ הוּא), from the side of the spirit He gave within him, and to fear Him (מִסִּטְרָא דְּרוּחָא דְּיָהַב בְּגַוִיהּ. וּלְמִדְחַל מִנֵּיהּ).

So must he honor his father and his mother, from the side of his body, and fear them (הָכִי אִצְּטְרִיךְ לֵיהּ לְאוֹקִיר לַאֲבוֹי וּלְאִמֵּיהּ, מִסִּטְרָא דְּגוּפָא דִּילֵיהּ, וּלְמִדְחַל מִנְּהוֹן). For they are partners with Kudsha Berikh Hu and made for him the body (דְּהָא אִינּוּן מִשְׁתַּתְּפִין בְּקוּדְשָׁא בְּרִיךְ הוּא, וְעַבְדֵּי לֵיהּ גּוּפָא). And since they are partners in the work, they must be partners in fear and honor (וְהוֹאִיל וְאִינּוּן שׁוּתָּפִין בְּעוֹבָדָא, לִיהֱווּ שׁוּתָּפִין בִּדְחִילוּ וִיקָרָא). In this manner, three partners are found above in the mystery of Adam (כְּגַוְונָא דָּא, ג׳ שׁוּתָּפִין אִשְׁתְּכָחוּ לְעֵילָּא בְּרָזָא דְּאָדָם). Adam Kadma’ah - although his body was from dust (אָדָם קַדְמָאָה, אַף עַל גַּב דְּגוּפָא דִּילֵיהּ הֲוָה מֵעַפְרָא), it was not from this dust here, but from the dust of the supernal Temple (לָאו מֵעַפְרָא דְּהָכָא הֲוָה, אֶלָּא מֵעַפְרָא דְּבֵי מַקְדְשָׁא דִּלְעֵילָּא). Abba and Imma were found (אַבָּא וְאִימָּא אִשְׁתְּכָחוּ), and the Supernal King joined with them, and cast into him a spirit of life, and he was created (וּמַלְכָּא עִלָּאָה אִשְׁתְּתַּף בַּהֲדַיְיהוּ, וְשָׁדַר בֵּיהּ רוּחָא דְּחַיִּי, וְאִתְבְּרֵי). And in this manner, all is found above and below (וּכְגַוְונָא דָּא, אִשְׁתְּכַּח כֹּלָּא עֵילָּא וְתַתָּא). And therefore a man must fear Kudsha Berikh Hu, and fear his father and his mother (וְעַל דָּא אִצְּטְרִיךְ לֵיהּ לְבַּר נָשׁ לְמִדְחַל לְקוּדְשָׁא בְּרִיךְ הוּא, וּלְמִדְחַל לַאֲבוּי וּלְאִמֵּיהּ).

In the secrets of Torah, Adam Kadma’ah had nothing from this world (בְּסִתְרֵי תּוֹרָה, אָדָם קַדְמָאָה לָא הֲוָה לֵיהּ מֵהַאי עָלְמָא כְּלוּם). One Tzaddik performed service in his Nukvah (חַד צַּדִּיק עֲבַד שִׁמּוּשָׁא בְּנוּקְבֵיהּ). And from that service was made one body, whose radiance was greater than all those angels, emissaries above (וְאִתְעָבִיד מֵהַהוּא שִׁמּוּשָׁא גּוּפָא חֲדָא, דִּנְהִירוּ דִּילֵיהּ יַתִיר מִכָּל אִינּוּן מַלְאֲכִין שְׁלִיחָן לְעֵילָּא). And when that body was created, the Supernal King sent into that Tzaddik twenty-two letters, and joined with them, and it went forth into the world (וְכַד אִתְבְּרֵי הַהוּא גּוּפָא, מַלְכָּא עִלָּאָה שָׁדַר בְּהַהוּא צַּדִיק כ״ב אַתְוָון, וְאִשְׁתְּתַּף בַּהֲדַיְיהוּ, וְנָפַק לְעָלְמָא). Once he went forth (כֵּיוָן דְּנָפַק), the sun and the moon beheld him (חָמוּ לֵיהּ שִׁמְשָׁא וְסִיהֲרָא), and they sealed their light (וְאַסְתִּימוּ נְהוֹרַיְיהוּ).

For the apple under his feet darkened their radiance (דְּתַפּוּחָא דְּרַגְלֵיהּ אַחְשִׁיךְ נְהוֹרָא דִּלְהוֹן). What is the reason? (מַאי טַעֲמָא). Because from the work of the supernal sun and moon he came forth (בְּגִין דְּמֵעוֹבָדָא דְּשִׁמְשָׁא וְסִיהֲרָא עִלָּאָה נָפַק). Once he sinned, he darkened (כֵּיוָן דְּחָטָא, אִתְחֲשִׁךְ), and diminished himself (וְאַזְעִיר גַּרְמֵיהּ). And he required another body of skin and flesh (וְאִצְּטְרִיךְ לְגוּפָא אָחֳרָא בְּמִשְׁכָא וּבְבִשְׂרָא). As it is written: “And Hashem Elohim made for Adam and for his wife garments of skin and clothed them” (דִּכְתִיב, וַיַּעֲשׂ יְיָ׳ אֱלֹהִים לָאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם) (Bereshit 3).

That service which that Tzaddik did with his Nukvah was not found before this and after this (כְּהַהוּא שִׁמּוּשָׁא דַּעֲבַד הַהוּא צַּדִּיק בְּנוּקְבֵיהּ, לָא אִשְׁתְּכַח מִקַּדְמַת דְּנָא, וּלְבָתַּר דְּנָא), for until then the craftsman had not come forth to refine (דְּהָא עַד לָא נָפַק לְצּוֹרֵף אוּמָנָא). Until Enoch came (עַד דְּאָתָא חֲנוֹךְ), and Kudsha Berikh Hu took him from the earth (וְנָטִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מֵאַרְעָא). And He purified dross and refined silver (וְאַבְרִיר פְּסוֹלֶת וְקַסְטוּרָא מִכַּסְפָא). And so it was with all the Righteous in the earth (וְכֵן בְּכָל אִינּוּן צַּדִּיקַיָּיא דִּי בְּאַרְעָא). Afterwards that place was rectified (לְבָתַר אִתְתָּקַּן הַהוּא אֲתַר), and spirits and Neshamot were made through their service (וְאִתְעָבִידוּ רוּחִין וְנִשְׁמָתִין בְּשִׁמּוּשַׁיְיהוּ), and the body below in the earth (וְגוּפָא מִתַּתָּא בְּאַרְעָא). And for this reason, in the partnership of above and below, man comes into the world (וְעַל דָּא בְּשׁוּתָּפוּ דִּלְעֵילָּא וְתַתָּא, בַּר נָשׁ אָתֵי לְעָלְמָא). And he must fear those partners and honor them (וְאִצְּטְרִיךְ לְמִדְחַל לְאִינּוּן שׁוּתָּפִין, וּלְאוֹקִיר לוֹן). As it is said (כְּמָה דְּאִתְּמַר) (Ra‘aya Meheimna, end).

Rabbi Yitzḥak said (רִבִּי יִצְחָק אָמַר): What is written above? “You shall be holy” (מַה כְּתִיב לְעֵילָּא, קְדוֹשִׁים תִּהְיוּ) (Leviticus 19). When a man comes to sanctify himself with his wife as one (אָתֵי בַּר נָשׁ לְאִתְקַדְּשָׁא בְּאִתְּתֵיהּ כְּחַד). From whom is the greater praise in that holiness? (מִמַּאן הוּא שְׁבָחָא יַתִּיר בְּהַהִיא קְדוּשָּׁה). It is from the Nukvah (הֲוִי אֵימָּא מִנוּקְבָּא). Therefore: “A man, his mother and his father you shall fear” (בְּגִין כַּךְ אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ).

Rabbi Yehudah said (רִבִּי יְהוּדָה אָמַר): “A man, his mother and his father you shall fear” (אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ) - in this manner: “In the day that Hashem Elohim made earth and heavens” (כְּהַאי גַּוְונָא, בְּיוֹם עֲשׂוֹת יְיָ׳ אֱלֹהִים אֶרֶץ וְשָׁמָיִם) (Bereshit 2). And in another place He preceded heavens to earth (וּבַאֲתַר אָחֳרָא, אַקְדִּים שָׁמַיִם לָאָרֶץ) (Bereshit 1). But this is to show that both together were made as one (אֶלָּא לְאַחֲזָאָה דְּתַרְוַויְיהוּ כַּחֲדָא אִתְעָבִידוּ). So too here: first Imma before Abba, and in another place Abba before Imma (אוּף הָכָא אַקְדִּים אִימָּא לְאַבָּא, וּבַאֲתַר אָחֳרָא אַקְדִּים אַבָּא לְאִימָּא). To show that both as one join together in him (לְאַחֲזָאָה דְּתַרְוַויְיהוּ כַּחֲדָא אִשְׁתָּדָלוּ בֵּיהּ).