Daf 93a (דַּף צ״ג ע״א)

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 secret (דְּכֹלָּא רָזָא חֲדָא). Remembrance - this is Asiyah (זְכִירָה דָּא אִיהִי עֲשִׂיָּה), for one who remembers a word below (דְּהָא מַאן דְּאַדְכַּר מִלָּה לְתַתָּא), prepares an act from there for that secret above (אַתְקִין עֲבִידוּ מִתַּמָּן לְהַהוּא רָזָא דִּלְעֵילָא), and whoever does a matter below (וְכָל מַאן דְּעָבִיד מִלָּה לְתַתָּא), that secret above is made (וְאִתְעָבִיד הַהוּא רָזָא דִּלְעֵילָּא).

The commandments of the Orayta - these are six hundred and thirteen commandments (פִּקּוּדֵי אוֹרַיְיתָא אִלֵּין אִינּוּן שִׁית מֵאָה וּתְלֵיסָר פִּקוּדִין), which are the totality of male and female (דְּאִינּוּן כְּלָלָא דִּדְכַר וְנוּקְבָּא), and all is one secret (וְכֹלָּא רָזָא חֲדָא). “And you shall not profane My holy Name, and I shall be sanctified among the Children of Yisrael, etc.” (וְלֹא תְּחַלְּלוּ אֶת שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְגוֹ') (Leviticus 22).

This commandment is to sanctify Him every day (פִּקּוּדָא דָּא, לְקַדְּשָׁא לֵיהּ בְּכָל יוֹמָא), to elevate His holiness from below to above (לְסַלְּקָא קְדוּשָׁתֵיהּ מִתַּתָּא לְעֵילָּא), just as He is holy above (כְּמָה דְּאִיהוּ קַדִּישָׁא לְעֵילָּא), until His holiness ascends to the Patriarchs and the children (עַד דְּסָלִיק קְדוּשָׁתֵיהּ לַאֲבָהָן וּבְנִין). And the secret of this is: “And I shall be sanctified among the Children of Yisrael” - above and below (וְרָזָא דָּא, וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, עֵילָּא וְתַתָּא). Above - in three levels (עֵילָּא בְּג' דַּרְגִּין); below - in three levels (לְתַתָּא בְּג' דַּרְגִּין).

Holiness - behold, we have established this in many places (קְדוּשָּׁה, הָא אוֹקִימְנָא בְּכַמָּה דּוּכְתֵּי). But just as there is holiness above over all (אֲבָל כְּמָה דְּאִית קְדוּשָׁה לְעֵילָּא עַל כֹּלָּא), so too there is holiness in the middle, and holiness below (הָכִי אִית קְדוּשָּׁה בְּאֶמְצָּעִיתָא, קְדוּשָּׁה לְתַתָּא). And all of it is in the secret of the lower (וְכֹלָּא בְּרָזָא דִּלְתַתָּא), or some say: in threefold (ס"א בְּתַלְתָּא). Holiness above above - in one secret (קְדוּשָּׁה דִּלְעֵילָּא לְעֵילָּא, בְּרָזָא חֲדָא). Holiness in the middle and below - three levels that are one (קְדוּשָּׁה בְּאֶמְצָּעִיתָא וּלְתַתָּא תְּלַת דַּרְגִּין דְּאִינּוּן חַד).

Kadosh, He is the supernal side (קָדוֹשׁ, אִיהוּ סְטַר עִלָּאָה), from which the beginning of all levels is found (דְּאִשְׁתְּכַח רֵאשִׁיתָא לְכָל דַּרְגִּין). And even though He is a hidden side (וְאַף עַל גַּב דְּאִיהוּ סְטָר טְמִירָא), He is called Kodesh (וְאִקְרֵי קֹדֶשׁ). From there spreads forth a diffusion (מִתַּמָּן אִתְפְּשָׁט פְּשִׁיטוּ), which shines through one thin hidden path (דְּנָהִיר בְּחַד שְׁבִילָא דְּקִיקָא טְמִירָא), within the middle (גּוֹ אֶמְצָּעִיתָא). Once it is illuminated in the middle (כֵּיוָן דְּאִתְנְהִיר גּוֹ אֶמְצָּעִיתָא), then is impressed one Vav (כְּדֵין אִתְרְשִׁים חַד ו'), which shines within that Kodesh (דְּנָהִיר גּוֹ הַאי קֹדֶשׁ), and is called Kadosh (וְאִקְרֵי קָדוֹשׁ).

From that Nehiru spreads downward (מֵהַאי נְהִירוּ אִתְפְּשַׁט פְּשִׁיטוּ לְתַתָּא), to the end of all levels (סוֹפָא דְּכָל דַּרְגִּין). Once it is illuminated at the end (כֵּיוָן דְּאִתְנְהִיר בְּסוֹפָא), then is imprinted in Nehiru one Hei (כְּדֵין אִתְרֵשִׁים בִּנְהִירוּ, חַד ה'), and it is called Kedushah (וְאִקְרֵי קְדוּשָּׁה), and behold, we have established this (וְהָא אוֹקִימְנָא). And what is the meaning of Kadosh Kadosh Kadosh? (וּמַה דְּאִקְרֵי קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ) For it should have said Kodesh (דְּהָא קֹדֶשׁ מִבָּעֵי לֵיהּ), for it is the secret of the beginning (רָזָא דְּרֵאשִׁיתָא), or some say: for it is the beginning of all (ס"א דְּאִיהוּ רֵאשִׁיתָא דְּכֹלָּא), since from there it is found (הוֹאִיל וּמִתַּמָּן אִשְׁתְּכַח).

And if so, why is Kadosh said above, since the Vav is not yet found there? (וְאִי הָכִי אֲמַאי אִקְרֵי לְעֵילָּא קָדוֹשׁ, דְּהָא תַּמָּן ו' לָא אִשְׁתְּכַח). Rather, the secret is certainly so (אֶלָּא רָזָא הָכִי הוּא ודַּאי), and Yisrael sanctify below (וְיִשְׂרָאֵל מְקַדְּשֵׁי לְתַתָּא), like the supernal angels above (כְּגַוְונָא דְּמַלְאֲכֵי עִלָּאֵי לְעֵילָּא), of whom it is written (דִּכְתִּיב בְּהוּ): “And one called to another and said: Kadosh” (וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ) (Isaiah 6). And once Yisrael sanctify (וְכֵיוָן דְּיִשְׂרָאֵל קָא מְקַדְּשֵׁי), exalted glory ascends from below to above (סַלְקֵי מִתַּתָּא לְעֵילָּא יְקָרָא עִלָּאָה), until the Vav, secret of supernal heavens, is elevated above (עַד דְּאִסְתְּלַּק ו' רָזָא דְּשָׁמַיִם עִלָּאִין לְעֵילָּא). Once those heavens ascend above (כֵּיוָן דְּאִינּוּן שָׁמַיִם אִסְתְּלָקוּ לְעֵילָּא), that Kodesh shines within them (נָהִיר הַהוּא קֹדֶשׁ בְּהוּ), and then it is called above Kadosh (וּכְדֵין אִקְרֵי לְעֵילָּא קָדוֹשׁ). After that, that supernal Nehiru shines (וּלְבָתַר נָהִיר הַהוּא נְהִירוּ עִלָּאָה), upon the Kursaya which is Shamayim (עַל כּוּרְסְיָיא דְּאִיהוּ שָׁמַיִם). And those heavens return to their place (וְאִינּוּן שָׁמַיִם תַּיְיבִין לְדוּכְתַּיְיהוּ), and settle within that Nehiru (וּמִתְיַישְּׁבוּ בֵּיהּ בְּהַהוּא נְהִירוּ), and then it is called Kadosh (וּכְדֵין אִקְרֵי קָדוֹשׁ). Afterward, that Nehiru descends (לְבָתַר נָחִית הַהוּא נְהִירוּ), until the Supernal Tzaddik receives it all (עַד דְּנָטִיל כֹּלָּא חַד צַּדִּיק עִלָּאָה), a precious level to sanctify all below (דַּרְגָּא יַקִּירָא לְקַדְּשָׁא כֹּלָּא לְתַתָּא). Once He receives all (כֵּיוָן דְּאִיהוּ נָטִיל כֹּלָּא), then He is called Kadosh (כְּדֵין אִקְרֵי קָדוֹשׁ).

And this is the secret of all (וְדָא אִיהוּ רָזָא דְּכֹלָּא). And one who aligns his will with this, acts properly (וְמַאן דְּשַׁוִּי רְעוּתֵיהּ בְּהַאי, שַׁפִּיר קָא עָבִיד). And one who aligns his will with the three levels of the Patriarchs as one collective, to unify them within this Kedushah, even if he cannot align his will more, acts properly (וּמַאן דְּשַׁוִּי רְעוּתֵיהּ, בִּתְלַת דַּרְגִּין דַּאֲבָהָן בִּכְלָלָא חֲדָא, לְיַחֲדָא לוֹן גּוֹ קְדוּשָּׁתָא דָּא, אִי לָא יָכִיל לְשַׁוָּואָה רְעוּתֵיהּ יַתִּיר, שַׁפִּיר קָא עָבִיד). And all is to descend from within the Kedushah above to below, to sanctify each one within this Kedushah, and to guard it, to spread the separation of holiness over himself (וְכֹלָּא לְנַחְתָּא מִגּוֹ קְדוּשָּׁתָא דִּלְעֵילָּא לְתַתָּא, לְקַדְּשָׁא כָּל חַד גַּרְמֵיהּ בְּהַאי קְדוּשָּׁה, וּלְנַטְרָא לֵיהּ, לְמִפְרַשׂ פְּרִישׂוּ דִּקְדוּשָּׁתָא עַל גַּבֵּיהּ). And the secret of this is: “And I shall be sanctified among the Children of Yisrael” first, and afterwards: “I am Hashem who sanctifies you” (וְרָזָא דָּא, וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל בְּקַדְמִיתָא, וּלְבָתַר אֲנִי יְיָ' מְקַדִּשְׁכֶם).

In that place a person must sanctify himself within this Kedushah, to include himself within it (בְּאָן אֲתַר יְקַדֵּשׁ בַּר נָשׁ גַּרְמֵיהּ גּוֹ קְדוּשָּׁתָא דָּא, לְאַכְלְלָא גַּרְמֵיהּ בָּהּ). When a person reaches: “the Holy Name, Hashem Tzevaot” (כַּד מָטֵי בַּר נָשׁ, לִשְׁמָא קַדִּישָׁא יְיָ' צְּבָאוֹת), the secret of this is: “I am Hashem who sanctifies you” (וְרָזָא דָּא אֲנִי יְיָ' מְקַדִּשְׁכֶם). This we have found in the secret of the early books (דָּא אַשְׁכַּחְנָא בְּרָזָא דְּסִפְרֵי קַדְמָאֵי).

But we do not act thus, only after “Hashem Tzevaot” alone (וַאֲנָן לָא עַבְדֵּינָן הָכֵי, אֶלָּא לְבָתַר יְיָ' צְּבָאוֹת בִּלְחוֹדוֹי). And afterwards, when a person reaches: “the whole earth is full of His glory” (וּלְבָתַר כַּד מָטֵי בַּר נָשׁ לִמְלֹא כָל הָאָרֶץ כְּבוֹדוֹ), then he may include himself in that Kedushah, to be sanctified below, within that glory below, and the secret of this is: “And I shall be sanctified in My glory” p1-5(כְּדֵין יִכְלוֹל גַּרְמֵיהּ בְּהַהוּא קְדוּשָּׁה, לְאִתְקַדְּשָׁא לְתַתָּא, גּוֹ הַהוּא כָּבוֹד דִּלְתַתָּא, וְרָזָא דָּא וְנִקְדָשׁ בִּכְבוֹדִי). And afterward he must make a distinct path to sanctify all (וּלְבָתַר יַעְבִיד אוֹרַח פְּרָט, לְאִתְקַדְּשָׁא כֹּלָּא). As we do in correspondence to the supernal angels, who say: “Blessed is the glory of Hashem from His place” - this is supernal glory (כְּמָה דַּאֲנָן עַבְדִּין לְעֻמָּתָם דְּמַלְאֲכֵי עִלָּאֵי, דְּאַמְרֵי בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ, דָּא כָּבוֹד עִלָּאָה). And afterwards: “Hashem shall reign forever, etc.” - this is lower glory (וּלְבָתַר יִמְלוֹךְ יְיָ' לְעוֹלָם וְכוּ'. דָּא כָּבוֹד דִּלְתַתָּא). And in the book of Rav Yissa Sava: “Kadosh, Kadosh, Kadosh, etc.” - this is the Kedushah to sanctify the Written Torah as one collective (וּבְסִפְרָא דְּרַב יִיסָא סָבָא, קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ וְכוּ', דָּא אִיהִי קְדוּשָּׁה לְאִתְקַדְּשָׁא תּוֹרָה שֶׁבִּכְתָּב בִּכְלָלָא חֲדָא).

And afterwards: “Blessed is the glory of Hashem…” - these are the Prophets (וּלְבָתַר לְעֻמָּתָם בָּרוּךְ כְּבוֹד יְיָ', אִלֵּין נְבִיאִים). And afterwards: “Hashem shall reign forever” - this is Kingship (וּלְבָתַר יִמְלוֹךְ יְיָ' לְעוֹלָם). The secret of this is: in this Kedushah there must be found Kedushah, Berakhah, and Malkhut, that all may be found as one (רָזָא דָּא, אֲנָן צְּרִיכִין בִּקְדוּשָּׁתָא דָּא, לְאִשְׁתַּכְּחָא תַּמָּן קְדוּשָּׁה וּבְרָכָה וּמַלְכוּת, לְאִשְׁתַּכְּחָא כֹּלָּא כַּחֲדָא): Kedushah, as it is said: “Kadosh” (קְדוּשָּׁה, כְּמָה דְּאִתְּמַר קָדוֹשׁ); Berakhah - “Blessed is the glory of Hashem from His place” (בְּרָכָה, בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ); Malkhut - “Hashem shall reign forever” (מַלְכוּת, יִמְלוֹךְ יְיָ' לְעוֹלָם). And over all this we must bring completion (וְעַל דָּא כֹּלָּא אֲנָן צְּרִיכִין לְאַשְׁלְמָא), and therefore a person should direct his desire, and align his will every day (וְעַל דָּא יְכַוִּון בַּר נָשׁ, וִישַׁוִּי רְעוּתֵיהּ בְּכָל יוֹמָא). Thus concludes the Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימְנָא).

“Speak to the Children of Yisrael and say to them: These are the appointed festivals of Hashem, which you shall proclaim as holy convocations, these are My appointed festivals” (דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם אֵלֶּה מוֹעֲדֵי יְיָ' אֲשֶׁר תִּקְרְאוּ אוֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי) (Leviticus 23). Rabbi Yitzchak opened (רִבִּי יִצְחָק פָּתַח): “And Elohim called the light Day, etc.” (וַיִקְרָא אֱלֹהִים לָאוֹר יוֹם וְגוֹ') (Bereshit 1).

We have learned (תָּנֵינָן): the light which was in the beginning (אוֹר דְּהֲוָה בְּקַדְמִיתָא), it shone from one end of the world to the other (הֲוָה נָהִיר מִסַּיְיפֵי עָלְמָא לְסַיְיפֵי עָלְמָא). When Kudsha Berikh Hu looked at the wicked who were destined to arise in the world (כַּד אִסְתָּכַּל קוּדְשָׁא בְּרִיךְ הוּא לְחַיָיבִין דִּזְמִינִין לְמֵיקָם בְּעָלְמָא), He concealed it for the Righteous for the World to Come (גָּנִיז לֵיהּ לְצַדִּיקַיָּיא לְעָלְמָא דְּאָתֵי). This is what is written: “And their light is withheld from the wicked” (הֲדָא הוּא דִּכְתִּיב, וְיִמָּנַע מֵרְשָׁעִים אוֹרָם) (Job 38). And it is written: “Light is sown for the righteous” (וּכְתִיב אוֹר זָרוּעַ לַצַּדִּיק) (Psalms 97).