Daf 223a (דַּף רכ״ג ע״א)

Another explanation of “Guard my soul, for I am a Chasid” (דָּבָר אַחֵר שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי) - why? (אֲמַאי). In order that I should act in Chesed with “Ani” (I) (כְּדֵי שֶׁאֶתְחָסֵּד עִם אֲנִ״י). As it is said regarding it: “Ani” (I) and “H’’u” (He) (דְּאִתְּמַר בֵּיהּ אֲנִ״י וָה״וּ). Woe to the one who separates Ani (I) from Hu (He) (וַוי לֵיהּ לְמַאן דְּאַפְרִישׁ אֲנִי מִן הוּא). For it is said: “He made us, and not we ourselves” (דְּאִתְּמַר הוּא עָשָׂנוּ וְלֹא אֲנַחְנוּ) (Psalms 100). For all is one, without separation (דְּכֹלָּא חַד בְּלָא פִּרוּדָא). This is what is written: “See now that I, I am He; I kill and I give life, I wound and I heal, and there is none that can deliver out of My hand” (הֲדָא הוּא דִכְתִיב רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל) (Deuteronomy 32). “Ani YHVH, I am He and no other” (אֲנִי יְדוָ״ד, אֲנִי הוּא וְלֹא אַחֵר). And this Ani is from Adonai (וְדָא אֲנִי מִן אֲדֹנָ״י). YHVH is the center column (יְדוָ״ד עַמּוּדָא דְּאֶמְצָעִיתָא). And because YHVH is to the right, which is Chesed (וּבְגִין דְּיְדוָ״ד אִיהוּ לִימִינָא דְּאִיהִי חֶסֶד), he said: “Guard my soul, that I may act in Chesed with You, with Ani” (אָמַר, שָׁמְרָה נַפְשִׁי דְּאֶתְחַסֵּד בָּךְ עִם אֲנִי), and that is Adonai to Gevurah (וְאִיהוּ אֲדֹנָ״י לַגְּבוּרָה). And in Tiferet, the two Names are joined together: YAHDVNHY (וּבְתִפְאֶרֶת, אִתְחַבְּרָן תְּרֵין שְׁמָהָן יאהדונה״י). And the secret of the matter: in Chesed and Gevurah, “and their faces and their wings were parted above” (וְרָזָא דְּמִלָּה בְּחֶסֶד וּבִגְבוּרָה, וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרוּדוֹת מִלְמָעְלָה) (Ezekiel 1). And in Tiferet, which is called: “YHVH is a man of war” (וּבְתִפְאֶרֶת, דְּאִתְקְרֵי יְדוָ״ד אִישׁ מִלְחָמָה) (Exodus 15). What is written? “Two joined each one” (מַה כְּתִיב שְׁתַּיִם חוֹבְרוֹת אִישׁ) (Ezekiel 1) - the two Names are joined together as one (תַּרְתֵּין שְׁמָהָן מִתְחַבְּרָן בֵּיהּ כַּחֲדָא). “And two cover their bodies” (וּשְׁתַּיִם מְכַסּוֹת אֶת גְּוִיּוֹתֵיהֶנָה) (Ezekiel 1). Tiferet is called “body” (תִּפְאֶרֶת אִתְקְרֵי גּוּף). “And his body was like tarshish” - YAHHVHYH (וּגְוִיָּתוֹ כַתַרְשִׁישׁ יאההויה״ה) (Daniel 10). “Save Your servant, You are my Elohim; gladden the soul of Your servant; give Your strength to Your servant” (הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי שַׂמֵּחַ נֶפֶשׁ עַבְדֶּךָ תְּנָה עֻזְּךָ לְעַבְדֶּךָ) (Psalms 86). Three times David made himself a servant in this praise (תְּלַת זִמְנִין אִתְעָבִיד דָּוִד עֶבֶד בִּתְהִלָּה דָּא), corresponding to the three times which the Masters of the Mishnah have established (לָקֳבֵל ג׳ זִמְנִין, דְּאוֹקְמוּהָ מָארֵי מַתְנִיתִין), that man must be a servant in prayer (דְּבָעֵי בַּר נָשׁ לְמֶהֱוִי עַבְדָּא בִּצְלוֹתָא).

In the first blessings, like a servant arranging the praises of his master (בְּבִרְכָאן קַדְמָאִין, כְּעֶבֶד דִּמְסַדֵּר שְׁבָחוֹי קַמֵּי רַבֵּיהּ). In the middle blessings, like a servant requesting a gift from his master (בְּאֶמְצָעִיּוֹת, כְּעַבְדָּא דְּבָעֵי פְּרָס מֵרַבֵּיהּ). In the final blessings, like a servant giving thanks before his master for the gift he received and departing (בַּאַחֲרוֹנוֹת, כְּעֶבֶד דְּמוֹדֶה קֳדָם רַבֵּיהּ, בַּפְּרַס דְּקַבִּיל מִינֵיהּ, וְאָזִיל לֵיהּ). And the three times that one must be a servant are from the side of Avodah (וּתְלַת זִמְנִין דְּבָעֵי לְמֶעְבַּד עֶבֶד, מִסִּטְרָא דְּעֲבוֹדָה). As the Masters of the Mishnah have established: there is no Avodah except Tefillah (דְּאוֹקְמוּהָ מָארֵי מַתְנִיתִין, דְּלֵית עֲבוֹדָה אֶלָּא תְּפִלָּה). And the three Patriarchs are called servants from that side (וּתְלַת אֲבָהָן, אִתְקְרִיאוּ עֲבָדִים מִסִּטְרָהָא), in the name of the Shekhinta, which is the Avodah of Hashem (עַל שֵׁם שְׁכִינְתָּא, דְּאִיהִי עֲבוֹדַת יְיָ). And likewise: “Moshe, servant of Hashem” (וְאוֹף הָכִי מֹשֶׁה עֶבֶד יְיָ). And because of this: “For unto Me the children of Yisrael are servants” (וּבְגִין דָּא, כִּי לִי בְּנֵי יִשְׂרָאֵל עֲבָדִים) (Leviticus 25). But regarding others, all Yisrael are sons of kings, from the side of Malkhut (אֲבָל לְגַבֵּי אַחֲרָנִין, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים הֵם, מִסִּטְרָא דְּמַלְכוּת). And why is She called Avodah? (וְאִיהִי אֲמַאי אִתְקְרִיאַת עֲבוֹדָה). Like the way of a wife who serves her husband (כְּאוֹרַח דְּאִתְּתָא לְמִיפְלַח לְבַעְלָהּ), and the way of children who serve their father (וְאוֹרַח בְּנִין, לְמִפְלַח לַאֲבוּהוֹן). And David was made poor, Chasid, and servant (וְדָוִד, אִתְעָבִיד עָנִי, חָסִיד, וְעֶבֶד). This is what is written: “A prayer of David: Incline Your ear, Hashem, answer me, for I am poor and needy” (הֲדָא הוּא דִכְתִיב, תְּפִלָּה לְדָוִד הַטֵּה אֲדֹנָי אָזְנְךָ עֲנֵנִי כִּי עָנִי וְאֶבְיוֹן אָנִי) (Psalms 86). “Guard my soul, for I am a Chasid” (שָׁמְרָה נַפְשִׁי כִּי חָסִיד אָנִי). “Save Your servant - You are my God, who trusts in You” (הוֹשַׁע עַבְדְּךָ אַתָּה אֱלֹהַי הַבּוֹטֵחַ אֵלֶיךָ) (Psalms 86). He was made poor at the gate of the King (אִתְעָבִיד עָנִי לְתַרְעָא דְּמַלְכָּא), as it is said regarding it: “Hashem, open my lips” (דְּאִתְּמַר בָּהּ, אֲדֹנָי שְׂפָתַי תִּפְתָּח) (Psalms 51). Adonai is the Sanctuary (אֲדֹנָ״י הֵיכַ״ל). He was made poor at the gate of the Sanctuary of the King (אִתְעָבִיד עָנִי לְתַרְעָא דְּהֵיכָלָא דְּמַלְכָּא). And what is written? “Incline Your ear, Hashem, answer me” (וּמַה כְּתִיב, הַטֵּה אֲדֹנָי אָזְנְךָ עֲנֵנִי) - and this is the lower Shekhinta (וְדָא שְׁכִינְתָּא תַּתָּאָה), which is the ear to receive prayers and to hear them (דְּאִיהוּ אֹזֶן לְקַבְּלָא צְלוֹתִין וּלְמִשְׁמַע לוֹן). As it is written: “For He has not despised nor abhorred the affliction of the poor; neither has He hidden His face from him, but when he cried to Him, He heard” (כְּדִכְתִיב, כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי וְלֹא הִסְתִּיר פָּנָיו מִמֶּנּוּ וּבְשַׁוְּעוֹ אֵלָיו שָׁמֵעַ) (Psalms 22). For he was made poor and lowly (דְּאִיהוּ אִתְעָבִיד עָנִי וְדָל), from the side of the letter Dalet (דְּאָת ד׳ מִן אֶחָד), to ask from Aleph-Ḥet (לְמִשְׁאַל מִן א״ח), which is the center column (דְּאִיהוּ עַמּוּדָא דְּאֶמְצָעִיתָא), to fulfill what is written: “I was brought low, and He saved me” (לְקַיְּימָא בֵּיהּ, דַּלּוֹתִי וְלִי יְהוֹשִׁיעַ) (Psalms 116), so that Mashiach ben Ephraim not die (דְּלָא יְמוּת מָשִׁיחַ בֶּן אֶפְרַיִם). And he asked from Him at that gate for Yisrael, the poor, to fulfill in them: “And the poor people You shall save” (וְשָׁאִיל מִנֵּיהּ בְּהַהוּא תַּרְעָא, בְּגִין יִשְׂרָאֵל הַעֲנִיִים, לְקַיֵּים בְּהוּ וְאֶת עַם עָנִי תּוֹשִׁיעַ) (II Samuel 22). And afterwards he asked for the sake of the Kohanim, that the Avodah should return to its place, and he was made a servant (וּלְבָתַר שָׁאִיל בְּגִין כַּהֲנַיָיא, דְּיַחֲזוֹר עֲבוֹדָה לִמְקוֹמָהּ, וְאִתְעָבִיד עֶבֶד). And afterwards, when He gave them the Orayta from the side of Chesed, to perform reward with Dalet from the Orayta, therefore he was made a ḥasid (וּלְבָתַר דְּיָהִיב לוֹן אוֹרַיְיתָא מִסִּטְרָא דְּחֶסֶד, לְמֶעְבַּד גְּמוּל עִם דָּלֶי״ת מִן אוֹרַיְיתָא, וּבְגִין דָּא אִתְעָבִיד חָסִיד). Thus he reached the three supernal Sefirot (כַּךְ מָטָא לְג׳ סְפִירָאן עִלָּאִין). He opened and said: “Hashem, my heart is not proud, nor are my eyes lofty; nor have I walked in great matters, or in wonders too high for me” (פָּתַח וְאָמַר יְיָ לֹא גָּבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְלֹא הִלַּכְתִּי בִּגְדוֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי) (Psalms 131).

Shlomo said (שְׁלֹמֹה אָמַר), behold Binah is that of Moshe (הָא בִּינָה אִיהִי דְּמֹשֶׁה). I will ask in supernal Chokhmah (אֶשְׁאַל בְּחָכְמָה עִלָּאָה), which is above his level (דְּאִיהִי לְעֵיל מִדַּרְגֵּיהּ). What is written? “I said, I will be wise, but it was far from me” (מַה כְּתִיב, אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי) (Ecclesiastes 7). But it is written: “And Hashem gave wisdom to Shlomo” (וְהָא כְּתִיב וַיְיָ נָתַן חָכְמָה לִשְׁלֹמֹה) (I Kings 5). This was a small wisdom (חָכְמָה זְעֵירָא). And he sought to ascend from below to above (וּבָעָא לְסַלְּקָא מִתַּתָּא לְעֵילָּא), but it was distanced from him (דְּאִתְרְחִיקַת מִנֵּיהּ). For even into Binah, no man in the world can ascend, except Moshe (בְּגִין דְּאֲפִילּוּ לַבִּינָה לֵית בַּר נָשׁ בְּעָלְמָא דְּיָכִיל לְסַלְּקָא, בַּר מִמֹּשֶׁה). All the more so above it, which is supernal Chokhmah (כָּל שֶׁכֵּן לְעֵילָּא מִנֵּיהּ, דְּאִיהוּ חָכְמָה עִלָּאָה). From her side it is said: “The wise is greater than the prophet” (מִסִּטְרָא דִּילָהּ חָכָם עָדִיף מִנָּבִיא). And even though it has been established in the way of derasha, regarding the red heifer, seventy faces to the Torah (וְאַף עַל גַּב דְּאוּקְמוּהָ בְּאֹרַח דְּרָשָׁא, עַל פָּרָה אֲדוּמָה. שִׁבְעִים פָּנִים לַתּוֹרָה).

Rabbi El'azar, arise to renew words before the Shekhinta (רִבִּי אֶלְעָזָר, קוּם לְחַדְּשָׁא מִלִּין קַמֵּי שְׁכִינְתָּא), that you may be a help to your father (דִּי תְּהֵא עֵזֶר לְאָבִיךָ), for the Name causes it (דִּשְׁמָא גָּרִים). Help of El - El from the right side (עֵזֶר אֶל, אֵל מִימִינָא), help from the left side (עֵזֶר מִשְּׂמָאלָא). This is what is written: “I will make him a help opposite him” (הֲדָא הוּא דִכְתִיב, אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדּוֹ) (Bereshit 2). In what? In proper seed, which is the opposite of help (בְּמַאי. בְּזֶרַע שַׁפִּיר, דְּאִיהוּ הֶפֶךְ עֵזֶר). And let Rabbi Yose arise with you (וְיֵקוּם רִבִּי יוֹסֵי עִמָּךְ), for he is a complete Throne for his Master (דְּאִיהוּ כֻּרְסְיָיא שְׁלֵימָתָא לְמָארֵיהּ). For thus Yose ascends into the accounting of the Throne - Elohim in calculation (דְּהָכִי סָלִיק יוֹסֵי, לְחֶשְׁבּוֹן הַכִּסֵּ״א, אֱלֹהִים בְּחוּשְׁבָּן). And let Rabbi Yehudah arise with him (וְיֵקוּם עִמֵּיהּ רִבִּי יְהוּדָה), in whom is Hod (דְּבֵיהּ הוֹ״ד), and in whom is Yah (וּבֵיהּ יָ״הּ), and in whom is YHVH of four letters, four living beings (וּבֵיהּ יְדוָ״ד ד׳, ד׳ חֵיוָן). “And their faces and their wings were parted, all of them, to receive him” (וּפְנֵיהֶם וְכַנְפֵיהֶם פְּרוּדוֹת, כֻּלְּהוּ, לְקַבְּלָא לֵיהּ) (Ezekiel 1). And from him - David - who gave thanks to Kudsha Berikh Hu (וּמִנֵּיהּ דָּוִד, דְּהוֹדָה לְּקוּדְשָׁא בְּרִיךְ הוּא), level of thanksgivings, which is from the side of Hod (דַּרְגָּא בְּהוֹדָאוֹת דְּאִיהוּ מִצַּד הוֹד). And let Rabbi Ela’ai arise with him (וְיֵקוּם עִמֵּיהּ רִבִּי אֶלְעָאי), whose gematria is Yabbok (בְּגִימַטְרִיָא יַבֹּ״ק), for he was expert in Halakhah (בָּקִי בְּהִלְכְתָא).