Daf 92b (דַּף צ״ב ע״ב)

And we have learned (וְתָּנֵינָן), that through the act below the act above is aroused (בְּעוֹבָדָא דִּלְתַתָּא אִתְּעַר עוֹבָדָא דִּלְעֵילָּא). If a human performs an act below as is fitting (אִי בַּר נָשׁ עָבִיד עוֹבָדָא לְתַתָּא כִּדְקָא יֵאוֹת), so is aroused a power as is fitting above (הָכִי אִתְּעַר חֵילָא כִּדְקָא יֵאוֹת לְעֵילָּא). If a human does ḥesed in the world (עָבִיד בַּר נָשׁ חֶסֶד בְּעָלְמָא), chesed is aroused above (אִתְּעַר חֶסֶד לְעֵילָּא), and rests in that day (וְשָׁארִי בְּהַהוּא יוֹמָא), and is crowned in it for his sake (וְאִתְעַטָּר בֵּיהּ בְּגִינֵיהּ). And if a human prays for mercy below (וְאִי אִתְדַּבֵּר בַּר נָשׁ לְרַחֲמֵי לְתַתָּא), mercy is aroused upon that day (אִתְּעַר רַחֲמֵי עַל הַהוּא יוֹמָא), and it is crowned with mercy for his sake (וְאִתְעַטָּר בְּרַחֲמֵי בְּגִינֵיהּ). And then that day stands over him (וּכְדֵין הַהוּא יוֹמָא קָאִים עָלֵיהּ), to be an intercessor for him (לְמֶהֱוִי אֲפּוֹטְרוֹפָּא בְּגִינֵיהּ), at the time he needs it (בְּשַׁעֲתָא דְּאִצְטְרִיךְ לֵיהּ). In this manner, in the opposite manner (כְּגַוְונָא דָּא, בְּהִפּוּכָא דְּדָא). And over all this (וְעַל כָּלָא), if a human performs a cruel act (אִי עָבִיד בַּר נָשׁ עוֹבָדָא דְּאַכְזָרִי), so it is aroused on that day (הָכִי אִתְּעַר בְּהַהוּא יוֹמָא), and he blemishes it (וּפָגִים לֵיהּ). And afterwards it stands over him cruelly (וּלְבָתַר קָאִים עָלֵיהּ לְאַכְזָרִי), to cast him out from the world (לְשֵׁיצָאָה לֵיהּ מֵעָלְמָא). For in that very measure that a human measures, by that he is measured (בְּהַהִיא מִדָּה דְּבַר נָשׁ מוֹדֵד, בָּהּ מוֹדְדִין לֵיהּ).

It is taught (תְּנָן), that cruelty was withheld from Yisrael (דְּיִשְׂרָאֵל אַכְזָרִיוּת אִתְמְנַּע מִנַּיְיהוּ), from all the other nations (מִכָּל שְׁאָר עַמִּין), and deeds of cruelty should not be seen from them in the world (וְלָא יִתְחֲזוּן מִנֵּיהּ עוֹבָדָא בְּעָלְמָא). For behold, many overseers stand over a human in that act (דְּהָא כַּמָּה מָארֵי דְּעַיְינִין קַיְימִין עָלֵיהּ דְּבַר נָשׁ בְּהַהוּא עוֹבָדָא). Fortunate is the one who shows a proper act below (זַכָּאָה מַאן דְּאַחְזֵי עוֹבָדָא דְּכַשְׁרָא לְתַתָּא), for in the act depends the matter of all (דְּהָא בְּעוֹבָדָא תַּלְיָיא מִלְּתָא בְּכֹלָּא), to arouse another matter (לְאִתְּעָרָא מִלָּה אָחֳרָא).

Rabbi Shimon opened (רִבִּי שִׁמְעוֹן פָּתַח): And Ya’akov saw that there was shever in Egypt (וַיַרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרָיִם) (Bereshit 42). This verse contains a secret of wisdom (הַאי קְרָא רָזָא דְּחָכְמְתָא אִית בֵּיהּ), and we must contemplate it (וְאִית לָן לְאִסְתַּכְּלָא בֵּיהּ), for its end is not its beginning, and its beginning is not its end (דְּלָאו סֵיפֵיהּ רֵישֵׁיהּ, וְלָאו רֵישֵׁיהּ סֵיפֵיהּ). But come and see (אֶלָּא תָּא חֲזֵי), at the time when Kudsha Berikh Hu desires to judge the world with famine (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְמֵידָן עָלְמָא בְּכַפְנָא), He does not give this word into the hand of the herald (לָא יָהִיב מִלָּה דָּא לְיַדָא דְּכָרוֹזָא), for all other judgments of the world (דְּהָא כָּל דִּינִין אָחֳרָנִין דְּעָלְמָא), the herald proclaims them (כָּרוֹזָא כָּרִיז עָלוֹהִי) before they come into the world (עַד לָא יֵיתוּן לְעָלְמָא), but this judgment is not given to the herald (וְדִינָא דָּא לָא אִתְיְיהִיב לְכָרוֹזָא), rather Kudsha Berikh Hu proclaims it Himself and calls it out (אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא אַכְרִיז עָלֵיהּ וְקָארִי). This is what is written (הֲדָא הוּא דִכְתִיב): “For Hashem has called for the famine” (כִּי קָרָא יְיָ' לָרָעֵב) (II Kings 8). From that moment (מֵהַהִיא שַׁעֲתָא), other appointed agents are assigned over the world (אִתְפַּקְּדָן עַל עָלְמָא מְמָנָן אָחֳרָנִין), with the command of famine (בִּפְקִידוּ דְּרָעָב – דְּתַרְעִין).

And it is forbidden for a person who has abundance (וְאָסִיר לֵיהּ לְבַר נָשׁ דְּאִית לֵיהּ שַׂבְעָא), to show himself as having abundance (לְאַחֲזָאָה בְּגַרְמֵיהּ שַׂבְעָא), for he shows a blemish above (דְּהָא אַחְזֵי פְּגִימוּ לְעֵילָּא), and denies the word of the King (וְאַכְחִישׁ מִלָּה דְּמַלְכָּא), and, as it were, as if he removes the King’s appointed agents from their stations (וְכִבְיָכוֹל כְּאִלּוּ אַעְבָּר מְמָנָן דְּמַלְכָּא מֵאַתְרַיְיהוּ). And concerning this Jacob said to his sons (וְעַל דָּא אָמַר יַעֲקֹב לִבְנוֹי): “Why do you make yourselves seen?” (לָמָּה תִּתְרָאוּ), why do you cause blemish above and below (לָמָה תַּעֲבִידוּ פְּגִימוּ לְעֵילָּא וּלְתַתָּא), and deny the word of the King (וּלְאַכְחָשָׁא מִלָּה דְּמַלְכָּא), and all those appointed agents by His proclamation (וְכָל אִינּוּן מְמָנָן בִּכְרִיזוּ דִּילֵיהּ).

But behold, I have heard that there is grain in Egypt (אֲבָל הִנֵּה שָׁמַעְתִּי כִּי יֵשׁ שֶׁבֶר בְּמִצְרָיִם), go down there (רְדוּ שָׁמָּה), and there show yourselves as being satisfied (וְתַמָּן אַחְזִיאוּ גַּרְמַיְיכוּ בְּשַׂבְעָא), and do not deny the heavenly retinue here (וְלָא תַּכְחִישׁוּ פָּמַלְיָא דִּלְעֵילָּא הָכָא). And come and see (וְתָּא חֲזֵי), Jacob had so much produce (יַעֲקֹב כַּמָה תְּבוּאָה הֲוַת לֵיהּ), and he did not desire to sell except among those who were coming (וְלָא בָּעֵי לִשְׁבּוֹר אֶלָּא בְּתוֹךְ הַבָּאִים), so that no blemish would be found in his conduct (בְּגִין דְּלָא יִשְׁתְּכַּח פְּגִימוּ בְּעוֹבָדָא דִּילֵיהּ).

Rabbi Rechumai said (אָמַר רַבִּי רְחוּמָאי), what is the meaning of that which is written (מָהוּ דִכְתִיב): “And Aharon lifted his hands toward the people and blessed them, and descended” (וַיִשָׂא אַהֲרֹן אֵת יָדָיו אֶל הָעָם וַיְבַרְכֵם וַיֵּרֶד) (Leviticus 9)? But behold, had he not already descended? (וְהָא כְּבָר יָרַד). Rather, “and he descended” - from performing the sin-offering and the burnt-offering (אֶלָּא וַיֵּרֶד מֵעֲשׂוֹת הַחַטָּאת וְהַעוֹלָה), and afterward, “and Aharon lifted his hands toward the people” (וְאַחַר כַּךְ וַיִשָׂא אַהֲרֹן אֵת יָדָיו אֶל הָעָם).

Why this lifting? (נְשִׂיאוּת זוֹ לָמָּה), because he had offered a korban and it was accepted before their Father in Heaven (לְפִי שֶׁהִקְרִיב קָרְבָּן וְנִתְרָצָה לִפְנֵי אֲבִיהֶם שֶׁבַּשָׁמַיִם). As it is said (כְּדְּאָמַר), it is necessary for him who offers to the supernal ones (צָרִיךְ אוֹתוֹ שֶׁמְקַרְבָן לַעֶלְיוֹנִים), and to unify them - to unify within their collective unity these (וּמְיַיחֲדָן לְיַיחֵד בִּכְלַלָן אֵלּוּ). And what is meant by “toward the people”? - for the sake of the people (וּמָה אֶל הָעָם, בַּעֲבוּר הָעָם). And why specifically with the lifting of hands to bless them with blessing? (וּמָאי טַעְמָא בִּנְשִׂיאוּת לְבַרֵךְ לְהוֹן בִּבְרָכָה), Rather, because in a person are ten fingers (אֶלָּא מִשׁוּם דְּיֵשׁ בַּאָדָם עֶשֶׂר אֶצְבָּעוֹת), an allusion to the ten Sefirot (רֶמֶז לְי' סְפִירוֹת), through which heaven and earth were sealed within them (שֶׁנֶחְתְמוּ בְּהוֹן שָּׁמַיִם וָאָרֶץ).

Again he opened and said (תּוּ פָּתַח וְאָמַר): “And Aharon lifted his hands toward the people and blessed them” (וַיִשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרַכֵם) (Leviticus 9). And we have learned (וְתָנֵינָן): it is written “his hand” in singular (יָדוֹ כְּתִיב), to teach that one must raise the right over the left (דְּבָעֵי לְזַקְפָא יְמִינָא עַל שְׂמָאלָא). And why is that? (וַאֲמַאי) - to show an act below (לְאַחֲזָאָה עוֹבָדָא לְתַתָּא), so that an act may be awakened above (בְּגִין דְּיִתְּעַר עוֹבָדָא לְעֵילָּא). It is written (כְּתִיב): “And you shall make a shofar blast pass through in the seventh month…” (וְהַעֲבַרְתָּ שׁוֹפָר תְּרוּעָה בַּחֹדֶשׁ הַשְּׁבִיעִי וְגוֹ') (Leviticus 25). Why does it say “shofar teru‘ah”? (שׁוֹפָר תְּרוּעָה אֲמַאי) - rather, “shofar,” because it breaks all chains (אֶלָּא שׁוֹפָר, דְּמַתְבָּר שַׁלְשְׁלָאִין), and breaks dominion from all deeds (דְּמַתְבָּר שׁוּלְטָנוּתָא מִכָּל עַבְדִּין). And it must be shown (וּבַעְיָא לְאַחֲזָאָה) - a shofar that is straight and not curved (שׁוֹפָר דְּאִיהוּ פָּשִׁיט, וְלָא כָּפִיף), to demonstrate freedom to all (לְאַחֲזָאָה חֵירוּ לְכֹלָּא), for that day causes it (דְּהָא יוֹמָא גָּרִים). And in everything there must be shown the act (וּבְכֹלָּא בָּעֵי לְאַחֲזָאָה עוֹבָדָא), and for that reason - “shofar” and not “horn” (וְעַל דָּא שׁוֹפָר, וְלָא קֶרֶן), in order to show: who is the place that is called “shofar” (בְּגִין לְאַחֲזָאָה מַאן הוּא אֲתַר דְּאִקְרֵי שׁוֹפָר).

Blessed are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי), for they know to cleave to the Holy King (דְּאִינּוּן יַדְעִין לְאִתְדַּבְּקָא בְּמַלְכָּא קַדִּישָׁא), to arouse supernal power (וּלְאַתְעֲרָא חֵילָא דִּלְעֵילָּא), and to draw down holiness from their Master upon them (וּלְאַמְשָׁכָא קְדוּשָּׁה דְּמָארֵיהוֹן עָלַיְיהוּ). For this reason it is written (בְּגִין כָּךְ כְּתִיב): “Happy are you, Yisrael, who is like you…” (אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ וְגוֹ') (Deuteronomy 33), and “But you who cleave to Hashem your God are alive, all of you, today” (וְאַתֶם הַדְּבֵקִים בַּיְיָ' אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Deuteronomy 4).

Introduction to Ra‘aya Meheimna

הַקְדָּמַת רַעֲיָא מְהֵימְנָא

“And you shall guard My commandments and do them, etc.” (וּשְׁמַרְתֶּם מִצְּוֹתַי וַעֲשִׂיתֶם אוֹתָם וְגוֹ') (Leviticus 22). The commandments of the Master of the world (פִּקוּדִין דְּמָארֵי עָלְמָא), behold, we have learned this (הָא תָּנֵינָן). As it is written: “And you shall guard My commandments and do them” (דִּכְתִּיב וּשְׁמַרְתֶּם מִצְּוֹתַי וַעֲשִׂיתֶם אוֹתָם). If guarding is what we require (אִי נְטוּרֵי קָא בָּעֵינָן), then why Asiyah? (עֲיבִידָא לָמָּה).

Furthermore (תּוּ), all the commandments of the Orayta are in two modes that are one (כָּל פִּקּוּדֵי אוֹרַיְיתָא אִינּוּן בִּתְרֵין גַּוְונִין דְּאִינּוּן חַד): remember and guard (זָכוֹר וְשָׁמוֹר). Remember is for the male (זָכוֹר לִדְכוּרָא), and guard is for the female (וְשָׁמוֹר לְנוּקְבָּא). And all of them are one totality (וְכֻלְּהוּ כְּלָלָא חֲדָא). If guard is for the Nukvah [female], why is it written: “And you shall guard [all] My commandments”? (אִי שָׁמוֹר לְנוּקְבָּא אֲמַאי כְּתִיב וּשְׁמַרְתֶּם [אֵת כָּל] מִצְּוֹתַי). Rather, all is in this verse (אֶלָּא כֹּלָּא בְּהַאי קְרָא): “And you shall guard”—this is guard (וּשְׁמַרְתֶּם: דָּא שָׁמוֹר); “and you shall do”—this is remember (וַעֲשִׂיתֶם: דָּא זָכוֹר), for all is one mystery (דְּכֹלָּא רָזָא חֲדָא). Remembrance is Asiyah [action] (זְכִירָה דָּא אִיהִי עֲשִׂיָּה), for one who recalls a matter below (דְּהָא מַאן דְּאַדְכַּר מִלָּה לְתַתָּא) prepares an act from there for that mystery above (אַתְקִין עֲבִידוּ מִתַּמָּן לְהַהוּא רָזָא דִּלְעֵילָא), and whoever performs a matter below (וְכָל מַאן דְּעָבִיד מִלָּה לְתַתָּא), that mystery above is made (וְאִתְעָבִיד הַהוּא רָזָא דִּלְעֵילָּא). These commandments of the Orayta (פִּקּוּדֵי אוֹרַיְיתָא) are the six hundred and thirteen commandments (אִלֵּין אִינּוּן שִׁית מֵאָה וּתְלֵיסָר פִּקוּדִין), which are the totality of male and female (דְּאִינּוּן כְּלָלָא דִּדְכַר וְנוּקְבָּא), and all is one mystery (וְכֹלָּא רָזָא חֲדָא).