Daf 247a (דַּף רמ״ז ע״א)

He opened and said (פָּתַח וְאָמַר): He has not beheld iniquity in Ya'akov, nor has He seen toil in Yisrael; Hashem his Elohim is with him, and the shout of a King is among them (לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל יְיָ אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ) (Numbers 23). And all of it is to fulfill the verse (וְכֹלָּא לְקַיְּימָא קְרָא): And with great mercies I will gather you (וּבְרַחֲמִים גְּדוֹלִים אֲקַבְּצֵךְ) (Isaiah 54). At that time the shells that had surrounded the Shekhinta will be broken (בְּהַהוּא זִמְנָא מְתַבְרִין קְלִיפּוֹת, דַּהֲווֹ מְסָחֲרִין לִשְׁכִינְתָּא).

Immediately one stone will be revealed from the three stones, which are Segolta (מִיַּד אִתְגַלְיָיא אַבְנָא חֲדָא מִתְּלַת אֲבָנִין, דְּאִינּוּן סְגוֹלְתָא). About them it is said (דְּעָלַיְיהוּ אִתְּמַר): And it came to pass in the thirtieth year (וַיְהִי בִּשְׁלֹשִׁים שָׁנָה) (Ezekiel 1). And they are Yod, Yod, Yod, in the fourth - the fourth stone (וְאִינּוּן יי״י בָּרְבִיעִי, אַבְנָא רְבִיעָאָה). In the fifth of the month - the fifth stone (בַּחֲמִשָּׁה לַחֹדֶשׁ, אַבְנָא חֲמִשָּׁאָה). Corresponding to them (לָקֳבְלַיְיהוּ): And David took five smooth stones from the brook (וַיִּקַּח דָּוִד חֲמִשָּׁה חַלּוּקֵי אֲבָנִים מִן הַנַּחַל) (I Samuel 17). And these correspond to the five words: Shema Yisrael Hashem Eloheinu Hashem (וְאִינּוּן לָקֳבְלַיְיהוּ חָמֵשׁ תֵּיבִין, דְּאִינּוּן שְׁמַע יִשְׂרָאֵל יְדוָֹ״ד אֱלֹהֵינוּ יְדוָֹ״ד). And I was in the exile (וַאֲנִי בְּתוֹךְ הַגּוֹלָה) - this is Shekhinta (דָּא שְׁכִינְתָּא). In her Kudsha Berikh Hu is One (בָּהּ קוּדְשָׁא בְּרִיךְ הוּא אֶחָד). And the Vav added in “And I” - this is the river, Tzaddik, the life of the worlds (ו׳ בְּתוֹסֶפֶת וַאֲנִי, הוּא נָהָר, צַדִּיק חַי עָלְמִין). And a river went out of Eden to water the garden (וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן) (Bereshit 2). What is Eden? (מַאי עֵדֶן). This is Binah (דָּא בִּינָה). The river that goes out from her, this is the Vav, son of Yah, the level of Ra‘aya Meheimna (נָהָר דְּנָפִיק מִנָּהּ, דָּא ו׳, בֶּן יָ״הּ, דַּרְגָּא דְּרַעְיָא מְהֵימָנָא). And Ra‘aya Meheimna goes out from Imma Ila’ah and spreads into six Sefirot until Tzaddik, and from him waters the garden (וְרַעְיָא מְהֵימְנָא, נָפִיק מֵאִימָּא עִלָּאָה, וְאִתְפָּשַּׁט בְּשִׁית סְפִירָאן עַד צַדִּיק, וּמִנֵּיהּ אַשְׁקֵי לְגִנְתָּא [דעדן], דְּאִיהִי שְׁכִינְתָּא).

What is Kevar? (מַאי כְּבָ״ר). Kaf - Keter (כ׳, כֶּתֶר). Bet - Binah (ב׳, בִּינָה). Resh - Reshit Chokhmah (ר׳, רֵאשִׁית חָכְמָה). Keter on the right, Chokhmah on the left, Binah in the middle (כֶּתֶר בִּימִינָא, חָכְמָה בִּשְׂמָאלָא, בִּינָה בְּאֶמְצָעִיתָא). The chariot above to the Cause of causes (רֶכֶב לְעֵילָּא לְעִלַּת הָעִלּוֹת). The ten Sefirot all are included in the river (י׳ סְפִירָאן כֻּלְּהוּ, אִתְכָּלָלוּ בְּנָהָר), which spreads until Tzaddik (דְּאִיהוּ אִתְפְּשָׁט עַד צַדִּיק), who is Kol, inclusive of all (דְּאִיהוּ כָּל, כָּלִיל כֹּלָּא). And because of this it is established (וּבְגִינֵיהּ אוֹקְמוּהָ): A great tree, strong, and nourishment for all was in it; from it all depended (אִילָנָא רַבָּא וְתַקִּיף, וּמָזוֹן לְכֹלָּא בֵּיהּ. מִנֵּיהּ תַּלְיָא כֹּלָּא) (Daniel 4). When Shekhinta was seen from within the klipot, she was seen with the ten Sefirot (כַּד חָמָא שְׁכִינְתָּא מִגּוֹ קְלִיפִין, חָזָא עִמָּהּ עֶשֶׂר סְפִירָן). Until here is Ra‘aya Meheimna (עַד כָּאן רַעְיָא מְהֵימְנָא).

Fine flour for a meal offering (סֹלֶת לְמִנְחָה), to raise up this fine flour before the supernal King as a meal offering (לְאַעְלָאָה לְהַאי סֹלֶת, קַמֵּי מַלְכָּא עִלְּאָה לְמִנְחָה), between the two arms (בֵּין תְּרֵין דְּרוֹעִין).

Ra‘aya Meheimna

This comes after the arms (זֶה בָּא אַחֲרֵי דְּרוֹעִין)

And in the first connection, Ra‘aya Meheimna said (וּבְחִבּוּרָא קַדְמָאָה, אָמַר רַעְיָא מְהֵימָנָא): From this it is known, these words are hidden (מֵהַאי אִשְׁתְּמוֹדַע, הָנֵי מִילִּין סְתִימִין אִינּוּן), and they need to be opened before the friends (וְצָרִיךְ לְמִפְתַּח לוֹן קַמֵּי חַבְרַיָּיא). Avraham and Yitzchak established Shacharit and Minchah (אַבְרָהָם יִצְחָק דְּתָקִינוּ שַׁחֲרִית וּמִנְחָה). About them it is said (אִתְּמַר עָלַיְיהוּ): Also My hand has founded the earth - this is Yitzchak (אַף יָדִי יָסְדָה אֶרֶץ, דָּא יִצְחָק). And My right hand has spanned the heavens - this is Avraham (וִימִינִי טִפְּחָה שָׁמָיִם, דָּא אַבְרָהָם) (Isaiah 48). Their levels are Chesed and Pachad (דְּדַרְגִּין דִּלְהוֹן חֶסֶד וָפַחַד). About them it is said (דְּאִתְּמַר עָלַיְיהוּ): Hashem has sworn by His right hand and by the arm of His strength (נִשְׁבַּע יְיָ בִּימִינוֹ, וּבִזְרוֹעַ עֻזּוֹ) (Isaiah 62). These are the two arms of the King, who is YHVH, the middle pillar (אִינּוּן תְּרֵין דְּרוֹעִין דְּמַלְכָּא, דְּאִיהוּ יְדוָֹ״ד, עַמּוּדָא דְּאֶמְצָעִיתָא). His fine flour is the Shekhinta below (סֹלֶת דִּילֵיהּ, דָּא שְׁכִינְתָּא תַּתָּאָה). Her light is fine flour, pure from the side, without blemish of darkness, and without mixture of darkness at all (נְהוֹרָא דִּילֵיהּ, סֹלֶת נְקִיָּיה מִסִּטְרוֹי בְּלָא פְּגִימוּ דַּחֲשׁוֹכָא, וּבְלָא תַּעֲרוֹבֶת חֲשׁוֹכָא כְּלָל).

For thus are the darknesses with the lights, like before chaff and straw (דְּהָכִי אִינּוּן חֲשׁוֹכִין עִם נְהוֹרִין, כְּבַר קֳדָם מוֹץ וְתֶבֶן). And in the sins of Yisrael, darkness mixes with the lights (וּבְחוֹבֵיהוֹן דְּיִשְׂרָאֵל, מִתְעָרְבִין חֲשׁוֹכִין בִּנְהוֹרִין), in the manner that a man threshes grain, and afterwards he selects it, as selecting food from refuse (וּכְגַוְונָא דְּדָשׁ בַּר נָשׁ תְּבוּאָה, וּלְבָתַר אִיהוּ בּוֹרֵר לָהּ, כְּבוֹרֵר אוֹכֶל מִתּוֹךְ פְּסוֹלֶת). So Yisrael must do in their spirit when darkness is mixed within them (כַּךְ יִשְׂרָאֵל, צָרִיךְ לְמֶעְבַּד בְּרוּחֵיהוֹן, כַּד אִתְעֲרָב בְּהוֹן חֲשׁוֹכִין). And the secret of the matter is (וְרָזָא דְּמִלָּה): The sacrifices of Elohim are a broken spirit (זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה וְגוֹ׳) (Psalms 51). For in this way the darkness is broken, which is the evil inclination that covers the spirit, like chaff that covers the wheat (דִּבְהָכִי אִתְבַּר חֲשׁוֹכָא, דְּאִיהוּ יֵצֶר הָרָע, דִּמְכַסֵּי עַל רוּחָא, כְּמוֹץ דִּמְכַסֶּה עַל חִטָּה). Or like a cloud that covers the sun and does not let it shine (אוֹ כְּעָנָן, דִּמְכַסֶּה עַל שִׁמְשָׁא, וְלָא מָנַח לֵיהּ לְאַנְהָרָא). And at times of darkness, which is the evil inclination, it covers the good inclination, which is light (וּבְזִמְנִין דְּחֹשֶׁךְ, דְּאִיהוּ יֵצֶר הָרָע, מְכַסֶּה עַל יֵצֶר הַטּוֹב, דְּאִיהוּ אוֹר). It is like one seized in the prison of the evil inclination (אִיהוּ כְּמַאן דְּתָפִיס בְּבֵית הָאֲסוּרִין דְיֵצֶר הָרָע). And also, when the good inclination is seized in the domain of the evil inclination, so too the forces of the good inclination are seized in the domain of the forces of the evil inclination (וְאוֹף הָכִי, כַּד יֵצֶר הַטּוֹב אִיהוּ תָּפִיס בִּרְשׁוּ דְיֵצֶר הָרָע, הָכִי אִינּוּן תְּפִיסִין חַיָּילִין דְּיֵצֶר הַטּוֹב, בִּרְשׁוּ דְּחַיָּילִין דְּיֵצֶר הָרָע). And at the time when a man breaks his spirit, in all his limbs, before YHVH, what is written? (וּבְזִמְנָא דְּיִתְבַּר בַּר נָשׁ רוּחֵיהּ, בְּכָל אֵבָרִין דִּילֵיהּ, קֳדָם יְדוָֹ״ד, מַה כְּתִיב). To say to the prisoners: Go forth; to those who are in darkness: Reveal yourselves (לֵאמֹר לַאֲסוּרִים צֵאוּ וְלַאֲשֶׁר בַּחֹשֶׁךְ הִגָּלוּ) (Isaiah 49). But the Shekhinta is fine flour, pure, into which no darkness or impurity can mix (אֲבָל שְׁכִינְתָּא אִיהִי סֹלֶת נְקִיָּיה, דְּלֵית חֲשׁוֹכָא וְקַבָּלָא יָכִיל לְאִתְעָרְבָא בָּהּ). She is like a vine that does not receive grafting from another species, which is not her own (אִיהִי כַּגֶפֶן, דְּלָא מְקַבְּלָא הַרְכָּבָה מִמִּין אַחֲרָא, דְּלָאו אִיהִי מִינָהּ). And this fine flour sits between the arms of the King, mingled with pure beaten oil (וְהַאי סֹלֶת בֵּין דְּרוֹעֵי מַלְכָּא אִיהִי יָתְבָא, בְּלוּלָה בְּשֶׁמֶן כָּתִית). Until here is Ra‘aya Meheimna (ע״כ רַעְיָא מְהֵימָנָא).

(And in the first connection) mingled with pure beaten oil (וּבְחִבּוּרָא קַדְמָאָה, בְּלוּלָה בְּשֶׁמֶן כָּתִית), with oil - with that oil which flows and goes forth from above (בְּשֶׁמֶן, בְּהַהוּא שֶׁמֶן דְּנָגִיד וְנָפִיק מִלְּעֵילָּא). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): It is fitting what you have said (יָאוּת אַמְרַת). But what is “beaten” (אֲבָל מַאי כָּתִית)? Rather it is a supernal mystery (אֶלָּא רָזָא עִלָּאָה אִיהוּ). For since it is oil, what is “beaten”? (דְּכֵיוָן דְּאִיהוּ שֶׁמֶן, מַאי כָּתִית). Rather it is a hint that hints to the sun in the Nukvah, to draw toward her the pure beaten oil as is fitting for her (אֶלָּא רֶמֶז הוּא דְּקָא רָמִיז לְשַׁמְּשָׁא בְּנוּקְבָּא, לְאַנְגְּדָא לְגַבָּהּ שֶׁמֶן כָּתִית כַּדְּקָא יָאוּת לָהּ). Some say: Rather it is a supernal mystery, that hints to draw toward her the pure beaten oil as is fitting for her (ס״א אֶלָּא רָזָא עִלָּאָה הוּא, דְּקָא רָמִיז לְאַנְגְּדָא לְגַבָּהּ שֶׁמֶן כָּתִית כַּדְּקָא יָאוּת לָהּ). To bring forth from the olives, which are the limbs of the body (לְאַפָּקָא מִזֵּיתִים, דְּאִינּוּן שַׁיְיפִין דְּגוּפָא), and to draw that flow from above, into each and every limb (וּלְאַמְשָׁכָא הַהוּא נְגִידוּ מִלְּעֵילָּא, בְּכָל שַׁיְיפָא וְשַׁיְיפָא). It is nothing else but “beaten” (לָא הֲוִי אֶלָּא כָּתִית).