Daf 95b (דַּף צ״ה ע״ב)

And on the fourteenth (וּבְאַרְבָּעָה), some say: on the fifteenth (נ״א וּבְחַמִּשָׁה) (עֲשָׂר), behold it is said (הָא אִתְּמַר), for then they annul leaven and sourdough (דְּהָא כְּדֵין מְבַטְּלִין חָמֵץ וּשְׂאוֹר), and Yisrael were removed from another domain (וְאִסְתַּלָּקוּ יִשְׂרָאֵל מֵרְשׁוּתָא אָחֳרָא), and were uprooted from it (וְאִתְעֲקָרוּ מִנֵּיהּ), and were united with matzah, the holy bond (וְאִתְאַחֲדוּ בְּמַּצָה, קִשּׁוּרָא קַדִּישָׁא). After they were circumcised, they entered her, until they were fruitful, and their mark was revealed (בָּתַר דְּאִתְגְּזָרוּ, עָאלוּ בָּהּ, עַד דְּאִתְפְּרָעוּ, וְאִתְגַּלְיָיא רְשִׁימָא דִּלְהוֹן). Then He gave to them the bond, in the supernal place, the bond of faith (וּכְדֵין יָהַב לְהוֹן קִשּׁוּרָא, בַּאֲתַר עִלָּאָה, בְּקִשּׁוּרָא דִּמְהֵימְנוּתָא), in the place where it is written: “Behold, I will rain bread for you from heaven” (בַּאֲתַר דִּכְתִּיב, הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמַיִם) (Exodus 16). From heaven, precisely (מִן הַשָּׁמַיִם דַּיְיקָא), and behold it has been established (וְהָא אוּקְמוּהָ).

Come and see (תָּא חֲזֵי): On the fourteenth (בְּאַרְבֵּיסַר), some say: on the fifteenth (נ״א בְּחַמִּיסַר), at the time of the Zivug of the moon, it was found in perfection with the sun (בְּשַׁעֲתָא דְּזִוּוּגָא דְּסִיהֲרָא אִשְׁתְּכַח בִּשְׁלִימוּ עִם שִׁמְשָׁא). And the lower crowns are not found so in the world (וְכִתְרִין תַּתָּאִין לָא מִשְׁתַּכְּחִין כָּל כַּךְ בְּעָלְמָא), for in the renewal of the moon, evil forces are found (דְּהָא בְּחַדְתּוּתֵי דְּסִיהֲרָא, זִינִין בִּישִׁין מִשְׁתַּכְּחִין), and they arouse to spread in the world (וּמִתְעָרֵי לְאִתְפַּשְׁטָא בְּעָלְמָא). But at the time of the Zivug of the moon, when it is found in the light of the sun in perfection (וּבְשַׁעֲתָא דְּזִוּוּגָא דְּסִיהֲרָא אִשְׁתְּכַח בִּנְהִירוּ דְּשִׁמְשָׁא בִּשְׁלִימוּ), all of them gather to one place (מִתְכַּנְּשֵׁי כֻּלְּהוּ לַאֲתַר חַד), and the sanctifications of the King are aroused (וְקִדּוּשֵׁי מַלְכָּא אַתְּעֲרוּ). Then it is written (כְּדֵין כְּתִיב): “It is a night of guarding for Hashem” (לֵיל שִׁמּוּרִים הוּא לַיְיָ׳) (Exodus 12), for then a holy Zivug is found (דְּהָא זִוּוּגָא קַדִּישָׁא אִשְׁתְּכַח), and it is guarding in all (וְהוּא שִׁמּוּרִים בְּכֹלָּא).

Rabbi Aḥa said (רִבִּי אַחָא אָמַר): Therefore the Tikkun of all (בְּגִין כַּךְ תִּקּוּנָא דְּכֹלָּא), some say: of the bride (נ״א דְּכַלָּה), is on that day (בְּהַהוּא יוֹמָא). And in the night there is settlement of the house (וּבְלֵילְיָא אִשְׁתְּכַח יִשּׁוּבָא דְּבֵיתָא). Woe to those who are not of the children of the house (וַוי לְאִינּוּן דְּלָאו מִבְּנֵי בֵּיתָא נִינְהוּ), when the time comes for the Zivug of Orayta-some say: the guarantor-together (כַּד אָתָאן לְאִזְדָּוְוגָא אוֹרַיְיתָא, ס״א אֲרִיְּוָתָא, כַּחֲדָא). Woe to those who are not acknowledged among them (וַוי לְאִינּוּן דְּלָא אִשְׁתְּמוֹדְעָן גַּבַּיְיהוּ). Therefore, Yisrael the holy ones prepare the house for themselves all that day (בְּגִין כַּךְ יִשְׂרָאֵל קַדִּישִׁין מְתַקְּנִין לוֹן בֵּיתָא, כָּל הַהוּא יוֹמָא), and by their hands those who enter shall enter (וְעַל יְדַיְיהוּ, עַיְילֵי מַאן דְּעַיְילֵי). And they rejoice and sing together (וְאִינּוּן חַדָּאן וְזַמְּרָן תַּרְוַויְיהוּ). Happy are Yisrael in this world and in the World to Come (זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): Why do we need to trouble so much? (לָמָּה לָן לְאַטְרְחָא כּוּלֵי הַאי). The verse is complete (קְרָא שְׁלִים הוּא). For on this night the supernal holy Zivug was aroused and found (דְּהָא בְּהַאי לֵילְיָא, זִוּוּגָא עִלָּאָה קַדִּישָׁא אִתְּעַר וְאִשְׁתְּכַח). This is what is written (הֲדָא הוּא דִכְתִיב): “It is this night for Hashem of guarding” (הוּא הַלַּיְלָה הַזֶּה לַיְיָ׳ שִׁמּוּרִים) (Exodus 12). What is Shimurim? (מַאי שִׁמּוּרִים). Two: the Zivug of the moon with the sun (תְּרֵי, זִוּוּגָא דְּסִיהֲרָא בְּשִׁמְשָׁא). “For all the children of Israel, for their generations” (לְכָל בְּנֵי יִשְׂרָאֵל לְדוֹרֹתָם). For from here and onward, they were united and bound in the bond of the holy Name (דְּהָא מִכָּאן וּלְהָלְאָה, אִתְאֲחָדוּ וְאִתְקַשָּׁרוּ בְּקִשּׁוּרָא דִּשְׁמָא קַדִּישָׁא), and went out from another domain (וְנָפְקוּ מֵרְשׁוּתָא אָחֳרָא). Therefore, on the fourteenth, they prepare themselves (בְּגִינֵי כַּךְ בְּאַרְבָּעָה עֲשַׂר, מְתַקְּנֵי גַּרְמַיְיהוּ), and remove leaven from among them (וּמְבַעֲרֵי חָמֵץ מִבֵּינַיְיהוּ), and enter into the holy domain (וְעַיְילֵי בִּרְשׁוּתָא קַדִּישָׁא). And then they are crowned, bridegroom and bride (וּכְדֵין מִתְעַטְּרֵי חָתָן וְכַלָּה), with the crowns of Imma Ila’ah (בְּעִטְרוֹי דְּאִימָא עִלָּאָה). And a man must show himself as one who is free (וּבָעֵי בַּר נָשׁ לְאַחֲזָאָה גַּרְמֵיהּ דְּאִיהוּ בַּר חוֹרִין).

Rabbi Yose said (אָמַר רִבִּי יוֹסֵי): These four cups of that night, why? (הָנֵי אַרְבַּע כַּסֵי דְּהַהוּא לֵילְיָא אֲמַאי). Rabbi Abba said (אָמַר רִבִּי אַבָּא): Behold, the friends have established it, corresponding to the four redemptions (הָא אוּקְמוּהָ חַבְרַיָּיא, לָקֳבֵיל ד׳ גְּאוּלוֹת). But it is explained beautifully in the book of Rav Yissa Sava (אֲבָל שַׁפִּיר הוּא בְּסִפְרָא דְּרַב יֵיסָא סָבָא), who said: Since the supernal Zivug is found on this night in all aspects (דְּקָאָמַר הוֹאִיל וְזִוּוּגָא קַדִּישָׁא אִשְׁתְּכַח בְּהַאי לֵילְיָא בְּכָל סִטְרִין), and this Zivug is in four bonds (וְזִוּוּגָא הוּא בְּאַרְבַּע קִשְׁרִין), which are four levels (דְּאִינּוּן ד׳ דַּרְגִּין), and they are not separated one from another (וְלָא מִתְפָּרְשֵׁי דָּא מִן דָּא). When this Zivug is found (כַּד זִוּוּגָא דָּא אִשְׁתְּכַח), we are aroused in their joy (וַאֲנָן בְּחֶדְוָותָא דִּלְהוֹן אִתְּעַרְנָא), for we merited in them (בְּגִין דְּהָא זָכֵינָא בְּהוּ). For whoever holds in this, holds in all (דְּמַאן דְּאָחִיד בְּדָא, זָכֵי בְּכֹלָּא). And for this reason, this night is changed from all other nights (וְעַל דָּא אִשְׁתַּנֵי לֵילְיָא דָּא מִכָּל שְׁאָר לֵילָוָון), and we must perform the Name in all (וּבָעֵינָן לְמֶעְבַּד שְׁמָא בְּכֹלָּא), and to rejoice on this night (וּלְמֶחְדֵי בְּהַאי לֵילְיָא), because joy is above and below (בְּגִין דְּחֶדְוְותָא הוּא לְעֵילָּא וְתַתָּא). And furthermore he said (וְעוֹד אָמַר): These four, we call them four redemptions (דְּאַרְבַּע אִלֵּין אַרְבַּע גְּאוּלוֹת קָרֵינָן לְהוּ). What is the reason? (מַאי טַעְמָא). Because this final level is called “Redeemer” (בְּגִין דְּהַאי דַּרְגָּא בַּתְרָאָה, גּוֹאֵל אִתְקְרֵי), as it is written: “The Angel who redeemed me” (הַמַּלְאָךְ הַגּוֹאֵל) (Bereshit 48). And it is not called “Redeemer” except through another supernal level p1-7(וְלָא אִקְרֵי גּוֹאֵל, אֶלָּא עַל יְדָא דְּדַרְגָא אָחֳרָא עִלָּאָה), that stands over it and illumines it (דְּקַיְּימָא עָלָהּ וְנָהִיר לָהּ). And this does not bring forth its light except by means of these two-some say: these levels-above it (וְדָא לָא אַפִּיק לָהּ נְהוֹרָא, אֶלָּא בְּאִלֵּין תְּרֵין, ס״א בְּאִינוּן דַּרְגִּין, דְּעָלֵיהּ). Thus it is found that these four are four redemptions (אִשְׁתְּכַח, דְּד׳ אִלֵּין אַרְבַּע גְּאוּלוֹת נִינְהוּ).

Rabbi Yehudah asked Rabbi Abba (רִבִּי יְהוּדָה שָׁאַל לְרִבִּי אַבָּא): Behold it is written-some say: this is what is written-“Seven days leaven shall not be found in your houses” (הָא כְּתִיב, ס״א הַאי דִּכְתִיב, שִׁבְעַת יָמִים שְׂאוֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם) (Exodus 12). And joy is for the entire seven (וְחֶדְוָותָא הוּא כָּל שִׁבְעָה). Why then is Hallel not completed all seven days, as on Sukkot (אֲמַאי לָא אִשְׁתְּלִים הַלֵּל כָּל ז׳ יוֹמִין, כְּמוֹ בְּסֻכּוֹת), where it is found eight days of Hallel, in the completeness of joy each and every day (דְּאִשְׁתְּכַח ח׳ יוֹמִין הַלֵּילָא, בִּשְׁלִימוּ דְּחֶדְוָותָא כָּל יוֹמָא וְיוֹמָא).

He said to him (אָמַר לֵיהּ): You have spoken well (שַׁפִּיר קָאָמָרְתּ), but it is known (אֲבָל יְדִיעָא הוּא) that here Yisrael were not yet so completely bound in all, as they were afterward (דְּהָא הָכָא לָא אִתְקָשָּׁרוּ יִשְׂרָאֵל כָּל כַּךְ בְּכֹלָּא, כְּמָה דְּאִתְקְשָׁרוּ לְבָתַר). Therefore, on this night, when the Zivuga [union] was found [in all those supernal levels] (בְּגִין כַּךְ בְּהַאי לֵילְיָא, דְּזִוּוּגָא אִשְׁתְּכַח [בְּכָל אִינוּן דַּרְגִּין עִלָּאִין]), and the joy of all was found (וְחֶדְוָותָא דְּכֹלָּא אִשְׁתְּכַח), and Yisrael were bound in that joy (וְיִשְׂרָאֵל אִתְקָשָּׁרוּ בְּהַהוּא חֶדְוָותָא), we perform completion (עֲבִידְנָא שְׁלִימוּ), and the Hallel [praise] is complete (וְהַלֵּילָא אִשְׁתְּלִים). But [in those supernal levels] (אֲבָל [בְּאִינוּן דַּרְגִּין עִלָּאִין]), but afterward (אֲבָל לְבָתַר), even though all of them were found (אַף עַל גַּב דְּכֻלְּהוּ מִשְׁתַּכְּחֵי), Yisrael were as yet not bound in them (עַד כְּעַן יִשְׂרָאֵל לָא אִתְקָשָּׁרוּ בְּהוּ), and they had not undergone uncovering, so that the holy sign might be revealed (וְלָא אִתְפְּרָעוּ לְאִתְגַּלְיָיא רְשִׁימָא קַדִּישָׁא), and they had not received Orayta (וְלָא קַבִּילוּ אוֹרַיְיתָא), and they had not entered into that which they entered afterward (וְלָא עָאלוּ בְּמָה דְּעָאלוּ לְבָתַר).

Therefore, at Sukkot [Festival of Booths], the completion of all is found in it (בְּגִין כַּךְ בַּסֻּכּוֹת שְׁלִימוּ דְּכֹלָּא אִשְׁתְּכַח בֵּיהּ), and the joy of all is greater (וְחֶדְוָותָא דְּכֹלָּא יַתִּיר). But here, as yet they had not merited (אֲבָל הָכָא עַד כְּעַן לָא זָכוּ), and completion was not found in it to such a degree (וְלָא אִשְׁתְּכַח שְׁלִימוּ בֵּיהּ כָּל כַּךְ). Even though all seven were found (אַף עַל גַּב דְּאִשְׁתְּכָחוּ כָּל ז׳), it was not in revelation (לָאו הוּא בְּאִתְגַּלְיָיא), and Yisrael had not yet been bound in them as was fitting (וְיִשְׂרָאֵל עַד לָא אִתְקְשָּׁרוּ בְּהוּ כַּדְקָא חֲזֵי).