Daf 220b (דַּף ר״כ ע״ב)

Surely it is necessary to arouse all his limbs with strong power (ודַּאי אִצְטְרִיךְ לְאִתְּעָרָא כָּל שַׁיְיפוֹי בְּחֵילָא תַּקִּיף), for with the mighty arousal that is strengthened, that supernal holy power is aroused (בְּגִין דִּבְאִתְּעָרוּתָא תַּקִּיף דְּאִתָּקַף, אִתְּעַר הַהוּא כֹּחַ קַדִּישָׁא עִלָּאָה), and it ascends within holiness and breaks the power and strength of the Sitra achra (וְאִסְתַּלָּק גּוֹ קוּדְשָׁא וְאִתְּבַּר חֵילָא וְתּוּקְפָּא דְּסִטְרָא אַחֲרָא). And because of this, “with your strength” - you must do the will of your Master (וְעַל דָּא בְּכֹחֲךָ, אִצְטְרִיךְ לְמֶעְבַּד רְעוּתָא דְּמָארָךְ). “For there is no work, nor device, etc.” (כִּי אֵין מַעֲשֵׂה וְחֶשְׁבּוֹן וְגוֹ׳), for within that power there is work (בְּגִין דִּבְהַהוּא כֹּחַ אִית מַעֲשֶׂה): effort to strive in this world which is called “work,” the world of action (אִשְׁתַּדְּלוּתָא לְאִשְׁתַּדְּלָא בְּהַאי עָלְמָא דְּאִקְרֵי מַעֲשֶׂה, עָלְמָא דְּעוֹבָדָא), to complete the end of thought (לְמִשְׁלָם סוֹפָא דְּמַחֲשָׁבָה). And “device” - this is the world that depends upon speech (וְחֶשְׁבּוֹן, דָּא הוּא עָלְמָא, דְּתַלְיָא בְּדִבּוּרָא), for a device depends on speech (דְּהָא חֶשְׁבּוֹן בְּדִבּוּרָא תַּלְיָיא).

And because of this, all gematriot, and seasons, and leap-years of the world, are in the moon (וְעַל דָּא, כָּל גִּימַטְרִיּאוֹת, וּתְקוּפִין, וְעִבּוּרִין דְּעָלְמָא, בְּסִיהֲרָא הֲווֹ). And “knowledge” - this is the secret of the six directions which depend on thought (וְדַעַת, דָּא אִיהוּ רָזָא דְּשִׁית סִטְרִין, דְּתַּלְיָין בְּמַחֲשָׁבָה), and they are called the world of that thought (וְאִקְרוּן עָלְמָא דְּהַהוּא מַחֲשָׁבָה). And “Chokhmah” - from which all depends (וְחָכְמָה, דְּכֹלָּא תַּלְיָיא מִנֵּיהּ). And all of these are included in that power (וְכָל אִלֵּין כְּלִילָן בְּהַהוּא כֹּחַ). But what is not so is in the side of Sheol, the level of Gehinnom (מַה דְּלָאו הָכִי בְּסִטְרָא דִּשְׁאוֹל, דַּרְגָּא דְּגֵיהִנָּם). For behold, any man who did not strive in this holy power in this world (דְּהָא כָּל בַּר נָשׁ דְּלָא אִשְׁתַּדַּל בְּהַאי כֹּ״חַ קַדִּישָׁא, בְּהַאי עָלְמָא), to elevate himself in work and device and knowledge and Chokhmah (לְאַעְלָאָה בֵּיהּ, בְּמַעֲשֶׂה וְחֶשְׁבּוֹן וָדַעַת וְחָכְמָה), his end is to be elevated in Sheol (סוֹפֵיהּ לְאַעְלָאָה בַּשְּׁאוֹל), where there is no work and device and knowledge and Chokhmah (דְּלֵית בֵּיהּ מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה).

For behold, the Sitra achra is the path of Sheol (דְּהָא סִטְרָא אָחֳרָא, אֹרַח שְׁאוֹל אִיהִי), as it is written (Proverbs 7) Her house is the way to Sheol (דִּכְתִּיב, דַּרְכֵי שְׁאוֹל בֵּיתָהּ). One who is weakened from this holy power (מַאן דְּאִתְרַפֵּי מֵהַאי כֹּ״חַ קַדִּישָׁא), the Sitra achra grows strong within him, which is “Her house is Sheol” (אַתְּקַף בֵּיהּ סִטְרָא אַחֲרָא, דִּשְׁאוֹל בֵּיתָהּ). “As you are going there” (אֲשֶׁר אַתָּה הוֹלֵךְ שָׁמָּה) - and do all the people of the world go down to Sheol? (וְכִי כָּל בְּנֵי עָלְמָא אָזְלֵי לִשְׁאוֹל). Yes (אִין). But they ascend immediately, as it is written (1 Samuel 2) Hashem brings down to Sheol and brings up (אֲבָל סַלְּקִין מִיַּד, דִּכְתִּיב מוֹרִיד שְׁאוֹל וַיָּעַל).

Except for those guilty ones who never contemplated Teshuvah (בַּר אִינּוּן חַיָּיבִין, דְּלָא הִרְהֵרוּ תְּשׁוּבָה לְעָלְמִין), they descend and do not ascend (דְּנַחְתִּין וְלָא סַלְּקִין). And even perfectly righteous ones descend there (וַאֲפִילּוּ צַדִּיקִים גְּמוּרִים נַחְתִּין תַּמָּן). Why do they descend? (אֲמַאי נַחְתִּין). In order to take some guilty ones from there and raise them up (בְּגִין דְּנַטְלִין כַּמָה חַיָּיבִין מִתַּמָּן, וְסַלְּקִין לוֹן לְעֵילָּא). Some say: and there they cause them to contemplate teshuva (נ״א: וְתַמָּן עֲבַדִין לוֹן לְהַרְהֵר בִּתְשׁוּבָה). And who are these? They are those who contemplated teshuva in this world but were not able, and departed from the world (וּמַאן אִינּוּן. אִינּוּן דְּהִרְהֵרוּ בִּתְשׁוּבָה בְּהַאי עָלְמָא, וְלָא יָכִילוּ, וְאִסְתְּלָּקוּ מִן עָלְמָא). And the Righteous descend on account of those guilty in Sheol (וְצַדִּיקַיָּיא נַחְתִּין בְּגִינֵיהוֹן דְּחַיָּיבִין גּוֹ שְׁאוֹל), and they take them and raise them up from there (וְנַטְלִין לוֹן, וְסַלְּקִין לוֹן מִן תַּמָּן).

Rabbi Yosi said (אָמַר רִבִּי יוֹסֵי): It is written (Ecclesiastes 7) One by one, to find out the device (כְּתִיב אַחַת לְאַחַת לִמְצֹא חֶשְׁבּוֹן). The device (חֶשְׁבּוֹן) - this is gematriot, which stand in the moon, in whatever level they are (דְּגִימַטְרִיּאוֹת דְּקַיְימָן בְּסִיהֲרָא, בְּאָן דַּרְגָּא דִּילָהּ אִינּוּן). I did not reply to him (לָא אָתִיב לֵיהּ). He said, I heard, but I did not remember the matter (אָמַר, שְׁמַעְנָא, וְלָא אִדְכַּרְנָא מִלָּה).

That shadow arose and struck the eyes of Rabbi Abba (קָם הַהוּא טוּלָא, וּבָטַשׁ בְּעֵינוֹי דְּרִבִּי אַבָּא). He fell on his face from fear (נָפַל עַל אַנְפּוֹי מִגּוֹ דְּחִילוּ). As he was falling on his face, a verse fell into his mouth (עַד דְּהֲוָה נָפַל עַל אַנְפּוֹי, נָפַל קְרָא בְּפוּמֵיהּ), as it is written (Song of Songs 7) Your eyes are pools in Cheshbon, by the gate of Bat-Rabbim (דִּכְתִּיב, עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל שַׁעַר בַּת רַבִּים). And these eyes are delicacies toward the supernal Chokhmah (וְאִלֵּין עַיְינִין דִּילָהּ, פַּרְפְּרָאוֹת לְגוֹ חָכְמָה עִלָּאָה), which is drawn from above (דְּאִתְמַשְּׁכָא מִלְּעֵילָּא). And from Cheshbon and the seasons and the intercalations they are filled (וּמִגּוֹ חֶשְׁבּוֹן וּתְקוּפִין וְעִבּוּרִין אִתְמַלְּיָין), and they become pools which flow with waters to all directions (וְאִתְעָבִידוּ בְּרֵיכוֹת, דְּנַפְקוּ מִיָּמִין, לְכָל סִטְרִין). Some say: these are the eyes (נ״א: אִינוּן עַיְינִין), until they are appointed for all calculations and intercalations of the moon alone (עַד דְּאִתְפָּקְדָן לְכָל חוּשְׁבָּן וְעִבּוּרִין דְּסִיהֲרָא בִּלְבַד). Some say: outside (ס״א: דְּלְבַר). And the stars and constellations, to make calculation (וְכֹכָבִין וּמַזָּלֵי לְמֶעְבַּד חֶשְׁבּוֹן). And this is “by the gate of Bat-Rabbim” - this is the moon outside (וְדָא אִיהוּ עַל שַׁעַר בַּת רַבִּים, דָּא אִיהִי סִיהֲרָא דִּלְבַר).

Rabbi Abba said to Rabbi Yosi (אָמַר רִבִּי אַבָּא לְרִבִּי יוֹסֵי): That holy pearl which was under your hand, from the company of that holy ḥasid who is with us (הַהוּא מַרְגְּלָא קַדִּישָׁא דְּהֲוָה תְּחוֹת יְדָךְ, מִגּוֹ סִיַּעְתָּא דַּחֲסִידָא קַדִּישָׁא דְּאִיהוּ גַּבָּן), how good it is, and I have repeated it (כַּמָּה שַׁפִּיר אִיהוּ, וְאָהֲדַרְנָא בֵּיהּ). For surely, a woman should not leave to dwell in another place until her husband commands her and gives her permission to go (דְּהָא וַדַּאי לָא אִצְטְרִיךְ לְאַפָּקָא אִתְּתָא, לְמִשְׁרֵי בַּאֲתָר אַחֲרָא, עַד דְּבַעְלָהּ יַפְקֵד לָהּ וְיָהִיב לָהּ רְשׁוּ לְמֵהַךְ). And they first inform her husband and appease him, that he command her and give her permission to go to that place (וְאוֹדְעִין לְבַעְלָהּ בְּקַדְמִיתָא, וּמְפַיְיסִין לֵיהּ, דְּהוּא יַפְקֵד לָהּ, וְיָהִיב לָהּ רְשׁוּ לְמֵהַךְ לְהַהוּא אֲתָר). So Kudsha Berikh Hu appeased Moshe (כַּךְ קוּדְשָׁא בְּרִיךְ הוּא פָּיִיס לְמֹשֶׁה), until He gave him permission and said to him: You say, “Behold, I give him My covenant of peace,” to rest within him (וְעַד דְּיָהַב לֵיהּ רְשׁוּ, וְאָמַר לֵיהּ אֵימָא אַנְתְּ, הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם, לְמִשְׁרֵי בְּגַוִּיהּ). And until He gave her permission to go there, she did not go (וְעַד דְּיָהַב לָהּ רְשׁוּ לְמֵהַךְ תַּמָּן, לָא אַזְלַת).

From where do we learn this? (מְנָלָן). From the Tzaddik of the world, who gave her permission to dwell among the Tzaddikim in this world (מִצַּדִּיקוֹ שֶׁל עוֹלָם, דְּיָהִיב לָהּ רְשׁוּ, לְמִשְׁרֵי גּוֹ צַדִּיקֵי בְּהַאי עָלְמָא). And she sits with them, like a bride in her adornments (וְיָתְבָא עִמְּהוֹן, כְּכַלָּה גּוֹ קִשּׁוּטָהָא). And the Tzaddik of the world sees and rejoices in this (וְצַדִּיקָא דְּעָלְמָא חָמֵי, וְחַדֵּי בְּהַאי). But between the arms of her Husband she lies (אֲבָל בֵּין דְּרוֹעֵי דְּבַעְלָהּ שְׁכִיבַת), and she returns to be with them and comes back to her Husband (וְאִתְהַדְּרַת לְמֶהֱוִי בַּהֲדַיְיהוּ, וְתָבַת לְבַעְלָהּ). As it is said (Esther 2) In the evening she came, and in the morning she returned (כְּמָה דְאַתְּ אָמֵר, בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה). “In the evening she came” - to her Husband (בָּעֶרֶב הִיא בָאָה, לְגַבֵּי בַּעְלָהּ). “And in the morning she returned” - to the Tzaddikim of the world (וּבַבֹּקֶר הִיא שָׁבָה, לְגַבֵּי צַדִּיקַיָּיא דְּעָלְמָא). And all is with the permission of her Husband (וְכֹלָּא בִּרְשׁוּתָא דְּבַעְלָהּ). This is that which is written (Psalms 37)

And the Tzaddik shows mercy and gives (הדָא הוּא דִכְתִיב, וְצַדִּיק חוֹנֵן וְנוֹתֵן). And Moshe said thus (וּמֹשֶׁה כַּךְ אָמַר): Behold, I give him My covenant (הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי), just as the supernal Tzaddik gives, so too I, behold I give (כְּמָה דְּצַדִּיק דִּלְעֵילָּא נוֹתֵן, אוּף אֲנָא הִנְנִי נוֹתֵן). A gift, to return, is a gift (מַתָּנָה לְמֶהֱדָר מַתָּנָה אִיהִי). And because of this covenant, the supernal priesthood expanded (וּבְגִין בְּרִית דָּא, רָוַוח כְּהוּנָה עִלָּאָה). And if not for this covenant being with him, Pinchas would not have been bound to the level of the supernal priesthood (וְאִי לָא תְּהֵא בַּהֲדֵיהּ, לָא אִתְקְשַׁר פִּנְחָס בְּדַרְגָּא דִּכְהוּנָה עִלָּאָה). For behold, this covenant clings always to the supernal right hand (דְּהָא בְּרִית דַּבְקָא אִיהוּ תָּדִיר בִּימִינָא עִלָּאָה). And this supernal right hand is destined to build the Temple, which is the covenant (וִימִינָא עִלָּאָה דָּא, זַמִּין לְמִבְנֵי בֵּי מַקְדְּשָׁא, דְּאִיהוּ בְּרִית).