Daf 219a (דַּף רי״ט ע״א)

He said to me (אָמַר לִי): You have reminded a supernal matter (אַדְכַּרְתָּן מִלְּתָא עִלָּאָה), and the people of the world do not know and do not regard (וּבְנֵי עָלְמָא לָא יַדְעִין, וְלָא מַשְׁגִּיחִין). He sat a moment and wept (יָתִיב שַׁעֲתָא וּבָכָה), and said (אָמַר): Woe to the sons of man who go like beasts of the field, without understanding (וַוי לִבְנֵי נָשָׁא דְּאַזְלִין כִּבְעִירֵי חַקְלָא, בְּלָא סוּכְלְתָנוּ).

In this matter alone the holy Neshamot of Yisrael are distinguished (בְּמִלָּה דָּא בִּלְחוֹדוֹי אִשְׁתְּמוֹדְעָן נִשְּׁמָתְהוֹן קַדִּישִׁין דְּיִשְׂרָאֵל), from the Neshamot of the nations who worship stars and constellations (בֵּין נִשְׁמָתְהוֹן דְּעַמִין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת). The Neshamot of Yisrael were hewn from the Holy Luminary that burns (נִשְׁמָתְהוֹן דְּיִשְׂרָאֵל אִתְגְּזָרוּ, מִגּוֹ בּוּצִינָא קַדִּישָׁא דְּדָלִיק), as it is written (Proverbs 20) The soul of man is the lamp of Hashem (דִּכְתִּיב, נֵר יְיָ נִשְׁמַת אָדָם). And this lamp, at the time when it is united (Some say: when it is kindled) from the Orayta above (וְהַאי נֵר בְּשַׁעֲתָא דְּאִתְאַחֲד [נ״א: דְּאִתְדַּלִּיק] מִגּוֹ אוֹרַיְיתָא דִּלְעֵילָּא), the light does not rest from it even for a moment (לָא שָׁכִיךְ נְהוֹרָא עָלֵיהּ אֲפִילּוּ רִגְעָא). And the secret of this is (וְרָזָא דָּא), (Psalms 83) Elohim, do not be silent (אֱלֹהִים אַל דֳּמִי לָךְ). In the same way it is written (Isaiah 62) You who remind Hashem, do not be silent (כְּגַוְונָא דָּא כְּתִיב, הַמַּזְכִּירִים אֶת יְיָ אַל דֳּמִי לָכֶם), you shall not be silent (לָא שְׁכִיכוּ לְכוֹן).

The light of a lamp, once it is united in the wick, that light does not cease forever (נְהוֹרָא דְּשַׁרְגָּא כֵּיוָן דְּאִתְאַחֲדָא גּוֹ פְּתִילָה, הַהוּא נְהוֹרָא לָא שָׁכִיךְ לְעָלְמִין), but the light sways here and there and is never stilled (אֶלָּא מִתְנַעְנְעָא נְהוֹרָא לְכָאן וּלְכָּאן, וְלָא מִשְׁתְּכִיךְ לְעָלְמִין). In this manner Yisrael, whose Neshamot are from that light of the lamp (כְּגַוְונָא דָּא, יִשְׂרָאֵל, דְּנִשְׁמָתַיְיהוּ מִגּוֹ הַהוּא נְהוֹרָא דְּשַׁרְגָּא): once he utters one word of Orayta (כֵּיוָן דְּאָמַר מִלָּה חֲדָא דְּאוֹרַיְיתָא), behold, the light burns (הָא נְהוֹרָא דָּלִיק), and they cannot be still, but sway here and there, to every side (וְלָא יֵכְלוּן אִינּוּן לְאִשְׁתַּכְּכָא, וּמִתְנַעְנֵעָן לְכָאן וּלְכָּאן, וּלְכָל סִטְרִין). Like the light of the lamp, for behold, it is written (Proverbs 20) The soul of man is the lamp of Hashem (כִּנְהוֹרָא דְּשַׁרְגָּא, דְּהָא נֵר יְיָ נִשְׁמַת אָדָם כְּתִיב). And it is written (Ezekiel 34) You are Adam, you are called Adam, and not the nations who worship stars and constellations (וּכְתִיב, אָדָם אַתֶּם, אַתֶּם קְרוּיִין אָדָם, וְלָא אוּמִין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת).

The Neshamot of the nations who worship stars and constellations are from the extinguished residue of straw, without a light that rests upon them (נִשְׁמָתִין דְּעַמִּין עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת, מִדְעִיכוּ דְּקָשׁ, בְּלָא נְהוֹרָא דְּשָׁרֵי עָלַיְיהוּ). And therefore they are stilled and do not sway (וְעַל דָּא מִשְׁתַּכְכִין, וְלָא מִתְנַעְנְעָן). For behold, they have no Orayta, and do not burn in it, and no light rests upon them (דְּהָא לֵית לוֹן אוֹרַיְיתָא, וְלָא דַּלְקִין בָּהּ, וְלָאו נְהוֹרָא שַׁרְיָיא בְּהוֹן). They stand like wood within a burning fire, without light resting upon them (אִינּוּן קַיְימִין כְּעֵצִים בְּגוֹ נוּרָא דְּדָלִיק, בְּלָא נְהוֹרָא דְּשַׁרְיָא עָלַיְיהוּ). And therefore they are stilled without light at all (וְעַל דָּא מִשְׁתַּכְכִין בְּלָא נְהוֹרָא כְּלָל).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): This is the clarification of the matter (דָּא אִיהוּ בְּרִירוּ דְּמִלָּה). Fortunate is my portion that I merited to this, to hear this (זַכָּאָה חוּלָקִי דְּזָכֵינָא לְהַאי, לְמִשְׁמַע דָּא).

Arise Rabbi Abba (קוּם רִבִּי אַבָּא), to renew words of Orayta which you said in the first connection (לְחַדְּשָׁא מִילִין דְּאוֹרַיְיתָא, דְּאַמָרְת בְּחִבּוּרָא קַדְמָאָה). Rabbi Abba opened and said (פָּתַח רִבִּי אַבָּא וְאָמַר), (Isaiah 42) Sing to Hashem a new song, His praise from the end of the earth, etc. (שִׁירוּ לַיְיָ שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ וְגוֹ׳). How beloved are Yisrael before Kudsha Berikh Hu (כַּמָּה חֲבִיבִין יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), that their joy and their praise is none other than in Him (דְּחֶדְוָה דִּלְהוֹן וְתוּשְׁבַּחְתָּא דִּלְהוֹן, לָאו אִיהוּ אֶלָּא בֵּיהּ). Some say: to join Kudsha Berikh Hu and His Shekhinta in this matter, etc. (נ״א: לְשַׁתְּפָא לְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵיהּ בְּהַהוּא דְּהָכִי וְכוּ׳).

For so we have learned (דְּהָכִי תָּנֵינָן): Any joy of Yisrael that is not shared with Kudsha Berikh Hu and His Shekhinta (כָּל חֶדְוָה דְּיִשְׂרָאֵל דְּלָא מִשְׁתַּתְּפֵי בָּהּ לְּקוּדְשָׁא בְּרִיךְ הוּא [וּשְׁכִינְתֵיהּ]), is not joy (לָאו אִיהוּ חֶדְוָה). And Samael and all his company are prepared to accuse that joy (וְזַמִּין אִיהוּ סָמָאֵל וְכָל סִיַּיעְתָּא דִּילֵיהּ לְקַטְרְגָא לְהַהוּא חֶדְוָה). Some say: it is reversed (נ״א: וְאִתְחֲזַר). And it remains in sorrow and weeping, and Kudsha Berikh Hu does not share in that sorrow (וְאִשְׁתְּאָר בְּצַעֲרָא וּבִכְיָה, וְקוּדְשָׁא בְּרִיךְ הוּא לָא אִשְׁתְּתַּף בְּהַהוּא צַעֲרָא).

But one who joins Kudsha Berikh Hu and His Shekhinta in his joy (אֲבָל מַאן דְּשָׁתִּיף קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּחֶדְוָה דִּילֵיהּ), if the accuser comes to accuse that joy (אִם יֵיתֵי מְקַטְרְגָא לְקַטְרְגָא בְּהַהִיא חֶדְוָה), Kudsha Berikh Hu and His Shekhinta share in that sorrow (קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ מִשְׁתַּתֵּף בְּהַהוּא צַעֲרָא). What is written of him? (מַה כְּתִיב בֵּיהּ). (Isaiah 63) In all their affliction, He is afflicted (בְּכָל צָרָתָם לוֹ צָר). And with what? (וּבְמָאי). Because (Psalms 91) With him I am in trouble (בְּגִין דְּעִמּוֹ אָנֹכִי בְצָרָה).

And from where do we learn that Yisrael must join Kudsha Berikh Hu and His Shekhinta in their joy? (וּמְנָלָן, דְּאִית לוֹן לְיִשְׂרָאֵל לְשַׁתְּפָא לְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּחֶדְוָה דִּלְהוֹן). Some say: for their joy is not joy except with His partnership (נ״א: בְּגִין דְּלָאו אִיהוּ חֶדְוָה, אֶלָּא בִּשְׁתוּפָא דִּילֵיהּ מֵאִלֵּין). As it is written (Psalms 149) Let Yisrael rejoice in his Makers (דִּכְתִיב, יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו). That joy of Yisrael is not theirs, but in their Makers (הַהוּא חֶדְוָה דְּיִשְׂרָאֵל לָאו אִיהוּ, אֶלָּא בְּעוֹשָׂיו). In his Makers-should it not say “in his Maker”? (בְּעוֹשָׂיו, בְּעוֹשׂוֹ מִבָּעֵי לֵיהּ). Rather, these are Kudsha Berikh Hu and His Shekhinta, and his father and mother (אֶלָּא אִלֵּין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְאָבִיו וְאִמּוֹ). For even though they are dead, Kudsha Berikh Hu uproots them from Gan Eden and brings them with Him to that joy (דְּאַף עַל גַּב דְּמִיתוּ, קוּדְשָׁא בְּרִיךְ הוּא אַעְקַר לוֹן מִגַּן עֵדֶן, וְאַיְיתֵי לוֹן עִמֵּיהּ לְהַהוּא חֶדְוָה), to take a share of joy with Kudsha Berikh Hu and His Shekhinta (לְנַטְלָא חוּלָקָא דְּחֶדְוָה עִם קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). As you say (Job 40) His Maker draws near with His sword (כְּמָה דְּאַתְּ אָמֵר, הָעוֹשׂוֹ יַגֵּשׁ חַרְבּוֹ).

Another matter: “in his Makers”: because man is made in partnership, man and woman, and Kudsha Berikh Hu (דָּבָר אַחֵר בְּעוֹשָׂיו, בְּגִין דְּבַּר נָשׁ אִתְעָבִיד בְּשׁוּתָּפוּת, גַּבְרָא וְאִתְּתָא, וְקוּדְשָׁא בְּרִיךְ הוּא). And upon this mystery it is written (Bereshit 1) Let us make Adam, in partnership (וְעַל רָזָא דָּא כְּתִיב, נַעֲשֶׂה אָדָם, בְּשׁוּתָּפוּת). For we have learned (דְּתָנֵינָן), three artisans did Kudsha Berikh Hu employ to bring forth the world (תְּלַת אוּמָנִין עָבֵד קוּדְשָׁא בְּרִיךְ הוּא, לְאַפָּקָא מִנְּהוֹן עָלְמָא). And these are: heaven, earth, and water (וְאִלֵּין אִינּוּן: שְׁמַיָּא, וְאַרְעָא, וּמַיָּיא). And each served one day (וְכָל חַד שִׁמֵּשׁ חַד יוֹמָא), and they returned as at first (וְאָהַדְרוּ כְּמִלְּקַדְּמִין).

On the first day (יוֹמָא קַדְמָאָה), the heavens brought forth their craftsmanship (אַפִּיק שְׁמַיָא אוּמָנוּתָא דִּילֵיהּ), as it is written (Bereshit 1) And Elohim said, Let there be light, and there was light (דִּכְתִּיב וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר). On the second day (יוֹמָא תִּנְיָינָא), the waters brought forth craftsmanship for work (אַפִּיקוּ מַיָּא אוּמָנוּתָא לַעֲבִידְתָּא), as it is written (Bereshit 1) And Elohim said, Let there be a firmament in the midst of the waters, etc. (דִּכְתִּיב וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וְגוֹ׳). Half the waters went up above (אִסְתְּלָקוּ פַּלְגָּא מַיָּיא לְעֵילָּא), and half the waters remained below (וּפַלְגָּא מַיָּיא לְתַתָּא אִשְׁתְּאָרוּ). And were it not so, that the waters were separated, the world would not stand (וְאִלְמָלֵא כַּךְ דַּמְיָא אִתְפְּרָשׁוּ, עָלְמָא לָא הֲוָה קָאִים).

On the third day (יוֹמָא תְּלִיתָאָה), the earth performed its work and brought forth as it was commanded (עֲבִידַת אַרְעָא וְאַפִּיקַת כְּמָה דְּאִתְפַּקְּדַת), as it is written (Bereshit 1) And Elohim said, Let the earth bring forth grass, herb, etc. (דִּכְתִּיב וַיֹּאמֶר אֱלֹהִים תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא עֵשֶׂב), and it is written (Bereshit 1) And the earth brought forth grass, etc. (וּכְתִיב וַתּוֹצֵא הָאָרֶץ דֶּשֶׁא וְגוֹ׳). Until here, each craftsman of these three brought forth its craftsmanship and performed what it was commanded (עַד הָכָא כָּל אוּמָנָא מֵאִלֵּין תְּלָתָא, אַפִּיק אוּמָנוּתָא דִּילֵיהּ, וְעַבְדוּ מַה דְּאִתְפְּקָדוּ). There remained three other days (אִשְׁתָּאֲרוּ תְּלַת יוֹמִין אַחֲרָנִין). On the fourth day (יוֹמָא ד׳), the first craftsman was commanded to perform his craftsmanship (אִתְפְּקַד אוּמָנָא קַדְמָאָה לְמֶעְבַּד אוּמָנָא דִּילֵיהּ), as it is written (Bereshit 1) And Elohim said, Let there be luminaries, etc. (דִּכְתִּיב וַיֹּאמֶר אֱלֹהִים יְהִי מְאֹרֹת וְגוֹ׳), and this is the heavens (וְהַיְינוּ שָׁמַיִם).

On the fifth day (בְּיוֹמָא חֲמִשָּׁאָה), the waters brought forth, for this is another craftsman (אַפִּיקוּ מַיָּיא דְּאִיהוּ אוּמָנָא אָחֳרָא), as it is written (Bereshit 1) And Elohim said, Let the waters swarm, etc. (דִּכְתִּיב וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם וְגוֹ׳). On the sixth day (בְּיוֹמָא שְׁתִּיתָאָה), the earth performed its craftsmanship (עַבְדַת אַרְעָא אוּמָנוּתָא דִּילָהּ), as it is written (Bereshit 1) And Elohim said, Let the earth bring forth a living soul, etc. (דִּכְתִּיב וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה וְגוֹ׳).

Ra‘aya Meheimna

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): And My Shekhinta, I am the partnership of the Neshama (וּשְׁכִינְתִּי אֲנָא שׁוּתָּפוּתָא דְּנִשְׁמְתָא), and his father and mother are the partnership of the body (וַאֲבוֹי וְאִמֵּיהּ שׁוּתָּפוּתָא דְּגוּפָא). His father gives the white: the eyes, the bones, the sinews, and the brain (דַּאֲבוֹי מַזְרִיעַ לוֹבֶן, דְּעַיְינִין, וּדְגַרְמִין, וְגִידִין, וּמוֹחָא). And the woman gives the black: the eyes, the hair, the flesh, and the skin (וְאִתְּתָא שְׁחוֹר דְּעַיְינִין, וְשַׂעֲרָא, וּבִשְׂרָא, וּמִשְׁכָא). And even so the heavens and the earth (וְאוֹף הָכִי שְׁמַיָיא וְאַרְעָא). And all their hosts shared in his formation (וְכָל חַיָּילִין דִּלְהוֹן, אִשְׁתְּתָּפוּ בִּיצִּירָתֵיהּ). From the angels, came forth the good inclination and the evil inclination, to be depicted from both (מַלְאָכִין, מִנְּהוֹן יֵצֶּר הַטוֹב וְיִצֶּר הָרָע לְמֶהֱוִי מְצּוּיָיר מִתַּרְוַויְיהוּ). From the sun and the moon, to illuminate him by day and by night (שִׁמְשָׁא וְסִיהֲרָא, לְאַנְהָרָא לֵיהּ בִּימָמָא וְלֵילְיָא). From the animals, beasts, birds, and fish, to be sustained from them (חֵיוָן וּבְעִירָן וְעוֹפִין וְנוּנִין, לְאִתְפַּרְנְסָא מִנְּהוֹן). From all the trees and the seeds of the earth, to be sustained from them (כָּל אִילָנִין וְזַרְעִין דְּאַרְעָא, לְאִתְפַּרְנְסָא מִנְּהוֹן). What did Kudsha Berikh Hu do? (מַה עָבַד קוּדְשָׁא בְּרִיךְ הוּא). He uprooted the father and the mother from the Garden of Eden (אַעְקַר לַאֲבוּי וּלְאִמֵּיהּ מִגִּנְתָּא דְּעֵדֶן), and brought them with Him to be with Him in the joy of their son (וְאַיְיתֵי לְהוּ עִמֵּיהּ, לְמֶהֱוִי עִמֵּיהּ בְּחֶדְוָה דִּבְנוֹי). And there is no joy like the joy of redemption (וְלֵית חֶדְוָה כְּחֶדְוָה דְּפוּרְקָנָא). Of it is written (1 Chronicles 16): Let the heavens rejoice, and let the earth be glad, and let them say among the nations: Hashem reigns (דִּכְתִּיב בָּהּ, יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ וַיּאמְרוּ בַגּוֹיִם יְיָ מָלָךְ). (I Chronicles 16) Then shall the trees of the forest sing before Hashem, for He comes to judge the earth (אָז יְרַנְּנוּ עֲצֵּי הַיָּעַר מִלִפְנֵי יְיָ כִּי בָא לִשְׁפּוֹט אֶת הָאָרֶץ). Thus far, the Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימְנָא).

Since these three artisans completed their work (כֵּיוָן דִּתְלַת אוּמָנִין אִלֵּין אַשְׁלִימוּ עוֹבָדַיְיהוּ), Kudsha Berikh Hu said to them (אָמַר לוֹן קוּדְשָׁא בְּרִיךְ הוּא): One craftsmanship I have yet to make, and it is Adam (אוּמָנוּתָא חֲדָא אִית לִי לְמֶעְבַּד, וְאִיהוּ אָדָם). Join together as one, and I with you-let us make Adam (אִתְחַבָּרוּ כַּחֲדָא, וַאֲנָא עִמְּכוֹן, נַעֲשֶׂה אָדָם), your body, and I will be partner with you, and let us make Adam (גּוּפָא דִּלְכוֹן, וַאֲנָא אֱהֵא שׁוּתָּפוּ עִמְּכוֹן, וְנַעֲשֶׂה אָדָם). As in the beginning it was in partnership, so too afterwards (כְּמָה דִּבְקַדְמֵיתָא הֲוָה בְּשׁוּתָּפוּ, הָכִי נָמֵי לְבָתַר). The father, in whom is the work of the heavens and the work of the waters (אַבָּא, דְּבֵיהּ עָבִיד עֲבִידְתָּא דִּשְׁמַיָּא, וְעֲבִידְתָּא דְּמַיָּיא). And the woman, who is the third artisan, like the image of the earth (וְאִתְּתָא, דְּאִיהִי אוּמָנָא תְּלִיתָאָה, כְּגַוְונָא דְּאַרְעָא). And Kudsha Berikh Hu joined with them (וְקוּדְשָׁא בְּרִיךְ הוּא דְּאִשְׁתְּתַף בַּהֲדַיְיהוּ). And upon this mystery it is written “in his Makers” (וְעַל רָזָא דָּא כְּתִיב בְּעוֹשָׂיו). And even though the father and the mother departed from this world (וְאַף עַל גַּב דְּאַבָּא וְאִמָּא אִתְפְּרָשׁוּ מֵהַאי עָלְמָא), joy in every partnership exists (חֶדְוָה בְּכָל שׁוּתָּפוּתָא הֲוִי).

For we have learned (דְּתָנֵינָן): At the time that a man joins Kudsha Berikh Hu in his joy (בְּשַׁעֲתָא דְּבַר נָשׁ שָׁתִּיף לְּקוּדְשָׁא בְּרִיךְ הוּא לְחֶדְוָוה דִּילֵיהּ), Kudsha Berikh Hu goes to the Garden of Eden (קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְגִנְתָּא דְּעֵדֶן), and uproots from there-Some say: makes known there-his father and his mother (וְאַעְקַר מִתַּמָּן [נ״א: דְּאוֹדַע תַּמָּן] לַאֲבוּהִי וְאִמֵּיהּ), who are partners with him (דְּאִינּוּן שׁוּתָּפִין בַּהֲדֵיהּ), and brings them with Him to that joy (וְאַיְיתֵי לוֹן עִמֵּיהּ לְהַהוּא חֶדְוָוה). And all of them are prepared there, but men do not know (וְכֻלְּהוּ זְמִינִין תַּמָּן, וּבְנֵי נָשָׁא לָא יַדְעִין). But in the affliction of man, Kudsha Berikh Hu is prepared for him alone (אֲבָל בְּעָקוּ דְּבַּר נָשׁ, קוּדְשָׁא בְּרִיךְ הוּא זַמִּין לְגַבֵּיהּ בִּלְחוֹדוֹי), and does not make known to his father or his mother (וְלָא אוֹדַע לַאֲבוּהִי וּלְאִמֵּיהּ). This is what is written (Psalms 18) In my distress I called to Hashem, and to my God I cried, etc. (הֲדָא הוּא דִכְתִיב, בַּצַּר לִי אֶקְרָא יְיָ וְאֶל אֱלֹהַי אֲשַׁוִּעַ וְגוֹ׳).

That shadow returned as before (אַהְדָּר הַהוּא טוּלָא דְּמִלְקַדְּמִין), and went into the house like the image of a man (וְאַזְלָא גּוֹ בֵּיתָא, כְּמוֹ דִּיּוּקְנָא דְּבַּר נָשׁ). Rabbi Abba fell on his face (נָפַל עַל אַנְפּוֹי רִבִּי אַבָּא). Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): I remember that in this place I saw Rabbi Pinchas ben Ya’ir (אַדְכַּרְנָא דִּבְהַאי אַתְרָא חֲמֵינָא לֵיהּ לְרִבִּי פִּנְחָס בֶּן יָאִיר), one day he was standing in this place, and he said thus (יוֹמָא חַד הֲוָה קָאִים בְּהַאי דּוּכְתָּא, וַהֲוָה אָמַר הָכִי): (Numbers 25) Pinchas ben El'azar ben Aharon the Kohen (פִּינְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן), with a small letter Yod (בְּאָת י׳ זְעֵירָא).

Because two alphabets are inscribed (בְּגִין דִּתְרֵין אַלְפִין בֵּיתִין רְשִׁימִין): the alphabet of great letters, and the alphabet of small letters (אַלְפָא בֵּיתָא דְּאַתְוָון רַבְרְבָן, וְאַלְפָא בֵּיתָא דְּאַתְוָון זְעִירָן). The great letters are in the world to come (אַתְוָון רַבְרְבָן, אִינּוּן בְּעָלְמָא דְּאָתֵי). And the small letters are in the lower world (וְאַתְוָון זְעִירָן, אִינּוּן בְּעָלְמָא תַּתָּאָה). The small Yod is the holy established covenant (י׳ זְעֵירָא, בְּרִית קַיָּימָא קַדִּישָׁא). Since Pinchas was zealous for this covenant (כֵּיוָן דְּקַנֵּי פִּנְחָס עַל בְּרִית דָּא), the small Yod was added to him (אִתּוֹסַף בֵּיהּ י׳ זְעֵירָא), the mystery of this covenant (רָזָא דִּבְרִית דָּא).

At that time (בְּהַהוּא שַׁעֲתָא), Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): What shall I do with Moshe? (מָה אַעְבִּיד עִם מֹשֶׁה). This covenant is from Moshe, and the bride is his (בְּרִית דָּא מִמֹּשֶׁה הֲוִי, וְכַלָּה דִּילֵיהּ הֲוִי). It is a disgrace to give it to another without the knowledge and will of Moshe (גְּנַאי הוּא לְמֵיהַב לֵיהּ לְאַחֲרָא, בְּלָא דַּעְתָּא וּרְעוּתָא דְּמֹשֶׁה), it is not fitting (לָאו יָאוּת הוּא). Kudsha Berikh Hu remained and said to Moshe (שָׁארֵי קוּדְשָׁא בְּרִיךְ הוּא וְאָמַר לְמֹשֶׁה): Moshe, Pinchas son of El'azar son of Aharon the Kohen (מֹשֶׁה, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן).

Moshe said to Him (אָמַר לֵיהּ מֹשֶׁה): Master of the world, what is it? (רִבּוֹנוֹ שֶׁל עוֹלָם מַהוּ). He said to him (אָמַר לֵיהּ): You are the one who offered your soul for Yisrael many times so they would not be destroyed from the world (אַנְתְּ הוּא דְּמַסְרַת נַפְשָׁךְ עַל יִשְׂרָאֵל דְּלָא יִשְׁתֵּצוּן מִן עָלְמָא בְּכַמָּה זִמְנִין), and he turned away My wrath from upon the children of Yisrael, etc. (וְאִיהוּ הֵשִׁיב אֶת חֲמָתִי מֵעַל בְּנֵי יִשְׂרָאֵל וְגוֹ׳). Moshe said (אָמַר מֹשֶׁה): What do You want from me? Behold, all is Yours (מַה אַתְּ בָּעֵי מִנִּי, הָא כֹּלָּא דִּידָךְ).

He said to him (אָמַר לֵיהּ): Behold, all is yours; say to him that it should dwell within him (הָא כֹּלָּא דִּידָךְ הִיא, אֵימָא לֵיהּ דְּתִשְׁרֵי בְּגַוִיהּ). Moshe said (אָמַר מֹשֶׁה): Behold, with a whole heart it shall be toward him (הָא בְּלִבָּא שְׁלִים תְּהֵא לְגַבֵּיהּ). He said to him (אָמַר לֵיהּ): Say it with your mouth, and lift your voice, for you give it to him willingly, with a whole heart (אֵימָא אַנְתְּ בְּפוּמָךְ, וְאָרִים קַלָךְ, דְּאַנְתְּ מָסַר לֵיהּ בִּרְעוּתָא, בְּלִבָּא שְׁלִים). This is what is written (הֲדָא הוּא דִכְתִיב): Therefore say-You say it willingly-Behold, I give him My covenant of peace (לָכֵן אֱמוֹר, אַתְּ אֵימָא בִּרְעוּתָא, הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם).

Moshe would say, Behold, I give him, etc. (מֹשֶׁה הֲוָה אָמַר הִנְנִי נוֹתֵן לוֹ וְגוֹ׳). For if it were Kudsha Berikh Hu, He should have said, Therefore say to him: Behold, I give him My covenant of peace (דְּאִילּוּ קוּדְשָׁא בְּרִיךְ הוּא, הֲוָה לֵיהּ לְמֵימַר לָכֵן אֱמוֹר לוֹ הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם). But it is not written so, only “Therefore say” (אֲבָל לָא כְּתִיב אֶלָּא לָכֵן אֱמוֹר). And if you would say that it was taken from Moshe (וְאִי תֵּימָא, דְּאִתְעַבְּרַת מִן מֹשֶׁה), no (לָא). Rather, like this Lamp, from which another is lit: this one gives and benefits, and this one is not diminished from it (אֶלָּא כְּבוּצִינָא דָּא דְּאַדְלִיקוּ מִינָהּ, דָּא יָהִיב וְאַהֲנֵי, וְדָא לָא אִתְגָּרַע מִנָּהּ).

That Shadow came and sat and kissed him (אָתָא הַהוּא טוּלָא, וְיָתִיב, וְנָשִׁיק לֵיהּ). They heard a voice that was saying (שָׁמְעוּ חַד קָלָא דְּהֲוָה אָמַר): Clear the place, clear the place for Rabbi Pinchas ben Ya’ir, for he is among you (פְּנוּן אֲתָר, פְּנוּן אֲתָר לְרִבִּי פִּנְחָס בֶּן יָאִיר, דְּאִיהוּ גַּבַּיְיכוּ). For we have learned (דְּתָנֵינָן): Every place where a Tzaddik renewed words of Orayta while he was in that world (דְּכָל אֲתָר דְּצַדִּיקָא אִתְחַדָּשׁ בֵּיהּ מִלֵּי דְּאוֹרַיְיתָא, כַּד אִיהוּ בְּהַהוּא עָלְמָא), he is appointed over that place and comes to it (פָּקִיד לְהַהוּא אֲתָר, וְאָתֵי לֵיהּ לְגַבֵּיהּ). All the more so when other Righteous dwell within that place and renew words of Orayta (וְכָּל שֶׁכֵּן כַּד שָׁרָאן בְּגַוִּויהּ צַדִּיקַיָּיא אָחֲרָנִין לְחָדְתָּא בְּהַהוּא אֲתָר, דְּאַמְרִין מִלֵּי דְּאוֹרַיְיתָא). In this manner, Rabbi Pinchas ben Ya’ir would come to oversee his place (כְּגַוְונָא דָּא דְּהֲוָה אָתֵי רִבִּי פִּנְחָס בֶּן יָאִיר לְמִפְקַּד לְאַתְרֵיהּ), and he found these Righteous renewing words of Orayta (וְאַשְׁכַּח אִלֵּין צַדִּיקַיָּיא מְחַדְתִּין מִלִּין דְּאוֹרַיְיתָא), and that word of Rabbi Pinchas ben Ya’ir was renewed before him as at first (וְאִתְחַדָּשׁ כְּמִלְּקַדְּמִין, הַהוּא מִלָּה דְּרִבִּי פִּנְחָס בֶּן יָאִיר קַמֵּיהּ).

Rabbi Abba said (אָמַר רִבִּי אַבָּא): Fitting is the word of Rabbi Pinchas ben Ya’ir (יָאוּת מִלָּה דְּרִבִּי פִּנְחָס בֶּן יָאִיר), for behold, it is not written “Therefore, behold I give,” but rather, “Therefore say: Behold I give him” (דְּהָא לָא כְּתִיב לָכֵן הִנְנִי נוֹתֵן, אֶלָּא לָכֵן אֱמוֹר הִנְנִי נוֹתֵן לוֹ). And was this word hidden from this ḥasid under your hand, and you did not say it? (וְכִי מִלָּה דָּא הֲוָה גְּנִיזָא מֵחַסִידָא דָּא תְּחוֹת יְדָךְ, וְלָא הֲוִית אָמַר). Fortunate is our portion, that we merited to be in the company of this holy shadow here (זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְמֶהֱוִי בְּסִיַּעְתָּא דְּטוּלָא קַדִּישָׁא הָכָא).

And he too opened and said, in the name of Rabbi Pinchas (אוּף הוּא פָּתַח וְאָמַר, מִשְּׁמֵיהּ דְּרִבִּי פִּנְחָס): (Ecclesiastes 9) All that your hand finds to do with your might, do it, etc. (כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה וְגוֹ׳). How fitting it is for a man, while the Lamp is burning and resting upon his head (כַּמָּה יָאוּת לֵיהּ לְבַּר נָשׁ בְּעוֹד דְּבוּצִינָא דָּלִיק וְשַׁרְיָא עַל רֵישֵׁיהּ), to strive and to do the will of his Master (לְאִשְׁתַּדְּלָא וּלְמֶעְבַּד רְעוּתָא דְּמָארֵיהּ). Because that light of the Lamp, it is the strength that rests upon him (בְּגִין דְּהַהוּא נְהוֹרָא דְּבוּצִינָא, אִיהִי כֹּ״חַ דְּשַׁרְיָא עָלֵיהּ). And about this it is written (Numbers 14) Let the power of Hashem be great (וְעַל דָּא כְּתִיב, יִגְדַּל נָא כֹּחַ יְיָ). The power of Hashem, this is the power that rests upon the heads of the Righteous (כֹּחַ יְיָ, דָּא הוּא כֹּחַ, דְּשַׁרְיָא עַל רֵישֵׁיהוֹן דְּצַדִּיקַיָּיא), and upon all those who strive in the will of their Master (וְכֹל אִינּוּן דְּמִשְׁתַּדְּלִין בִּרְעוּתָא דְּמָארֵיהוֹן). And upon this we have learned (וְעַל דָּא תָּנֵינָן): Whoever answers “Amen, may His great Name be blessed” with all his strength-Some say: this is his strength-(כָּל הָעוֹנֶה אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ בְּכָל כֹּחוֹ [דָּא אִיהוּ כֹּחוֹ]).