Daf 264a (דַּף רס״ד ע״א)

Rather, everything that Kudsha Berikh Hu does (אֶלָּא כָּל מַה דְּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא), every single thing is drawn after its kind (כָּל מִלָּה וּמִלָּה אִתְמְשַׁךְ בָּתַר זִינֵיהּ). In man exist two levels (בְּבַר נָשׁ קַיְימִין תְּרֵין דַּרְגִּין), one on the right side (חַד מִימִינָא), and one on the left side (וְחַד מִשְּׂמָאלָא). That of the right side is called the good inclination (הַהוּא דִּימִינָא אִקְרֵי יֵצֶּר הַטוֹב), and that of the left side is called the evil inclination (וְהַהוּא דִּשְׂמָאלָא אִקְרֵי יִצֶּר הָרָע). When a man goes out from the doorway of his house (כֵּיוָן דְּנָפַק בַּר נָשׁ מִתַּרְעָא דְּבֵיתֵיהּ), that demon lifts up his eyes (הַהוּא שִׁידָא זָקִיף עֵינוֹי), and sees the evil inclination that dwells on the left (וְחָמֵי לְיִצֶּר הָרָע, דְּשָׁארִי לִשְׂמָאלָא), he is drawn to that side and turns away from the right (אִתְמְשַׁךְ לְהַהוּא סִטְרָא וְאִתְעָדֵי מִימִינָא).

But on that side stands the Name of his Master (וּבְהַהוּא סִטְרָא, קָאִים שְׁמָא דְּמָארֵיהּ), and he is unable to draw near and harm him (וְלָא יָכִיל לְקָרְבָא וּלְאַבְאָשָׁא לֵיהּ), and the man goes out and is saved from him (וְנָפִיק בַּר נָשׁ וְאִשְׁתְּזִיב מִנֵּיהּ). When he enters (כַּד עָיִּיל), behold, the holy Name stands to the right (הָא שְׁמָא קַדִּישָׁא לִימִינָא קָאִים), and he is not able to accuse him there (וְלָא יָכִיל לְקַטְרְגָא בַּהֲדֵיהּ). And because of this, a man must be careful not to cause filth or defilement at the entrance of his house (וְעַל דָּא אִצְּטְרִיךְ בַּר נָשׁ, דְּלָא יַעְבִּיד טִנּוּפָא וְלִכְלוּכָא בְּתַרְעָא דְּבֵיתֵיהּ), and not to pour out foul water (וְלָא יוֹשִׁיד מַיִין עֲכוּרִין). One, that he not bring disgrace to the Name of his Master (חַד, דְּלָא יַעְבִּיד קְלָנָא לְגַבֵּי שְׁמָא דְּמָארֵיהּ).

And one, that permission is given to that destroyer to cause harm (וְחַד, דְּאִית לֵיהּ רְשׁוּ לְהַהוּא מְחַבְּלָא לְחַבְּלָא). And because of this, a man must be careful regarding this (וּבְּגִין כָּךְ יִזְדַּהֵר בַּר נָשׁ מֵהַאי), and a man must be careful not to withhold from the entrance of his house the Name of his Master (וְיִזְדְּהַר בַּר נָשׁ דְּלָא יִמְנַע מִתַּרְעָא דְּבֵיתֵיהּ שְׁמָא דְּמָארֵיהּ). And when a man affixes a mezuzah to his entrance (וְכַד בַּר נָשׁ אַתְקִין מְזוּזָה לְפִתְחֵיהּ), when he enters (כַּד עָיִּיל)-some say: that man (ס״א: הַהוּא בַּר נָשׁ)-that evil inclination and that demon, against their will, guard him (הַהוּא יִצֶּר הָרָע וְהַהוּא שִׁידָא בַּעַל כָּרְחַיְּיהוּ נַטְרֵי לֵיהּ), and they say: “This is the gate of Hashem, the righteous shall enter through it” (וְאַמְרֵי זֶה הַשַּׁעַר לַיְיָ צַּדִּיקִים יָבֹאוּ בוֹ) (Psalms 118). But when no mezuzah stands at the entrance of a man’s house (וְכַד לָא קָאִים מְזוּזָה לְפִתְחֵיהּ דְּבַּר נָשׁ), the evil inclination and that demon join together (יִצֶּר הָרָע וְהַהוּא שִׁידָא מִתְתַּקְנִין כַּחֲדָא), they place their hands upon his head at the moment he enters (שַׁוּוּ יְדַיְיהוּ עַל רֵישֵׁיהּ בְּזִמְנָא דְּעָיִּיל), they open and say: “Woe to so-and-so” (פַּתְחֵי וְאַמְרֵי, וַוי לֵיהּ לִפְלַנְיָּא), for he has gone out from the domain of his Master (דְּהָא נָפַק מֵרְשׁוּתָא דְּמָארֵיהּ), from that moment he stands without protection (מֵהַהוּא זִמְנָא קָאִים בְּלָא נְטִירוּ), for there is no one who guards over him (דְּלֵית מַאן דְּנָטִיר עָלֵיהּ), may the Merciful One save him (רַחֲמָנָא לִישֵׁזְבָן).

Hear O Yisrael, Hashem is our Elohim, Hashem is One (שְׁמַע יִשְׂרָאֵל יְיָ אֱלֹהֵינוּ יְיָ אֶחָד) (Deuteronomy 6)-this is a single union (דָּא אִיהוּ יִחוּדָא חַד). “Blessed be the Name of the glory of His kingdom forever and ever” (בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד), behold, this is another union, to make His Name a single mystery (הָא יִחוּדָא אַחֲרָא, לְמֶהֱוִי שְׁמֵיהּ רָזָא חַד).

And this mystery is: “Hashem, He is the Elohim” (וְרָזָא דָּא, יְיָ הוּא הָאֱלֹהִים) (I Kings 18), as it is written, when they are in a single union (דָּא כְּתִיב, כַּד אִינּוּן בְּיִחוּדָא חַד). And if you should say (וְאִי תֵּימָא), if so it should have been written in this manner (אִי הָכִי כְּגַוְונָא דִּכְתִּיב), “Hashem is one and His Name one” (יְיָ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14), is it not “Hashem, He is the Elohim”? (לָאו אִיהוּ יְיָ הוּא הָאֱלֹהִים) For if it had been written: “Hashem and His Name, He is one” (דְּאִי כְּתִיב יְיָ וּשְׁמוֹ הוּא אֶחָד), I would have said this (הֲוִינָא אַמְרֵי הָכִי). It is not written thus, but rather: “Hashem is one and His Name one” (לָא כְּתִיב אֶלָּא יְיָ אֶחָד וּשְׁמוֹ אֶחָד), and it is necessary to say it in this manner (וְאִצְּטְרִיךְ לוֹמַר בְּגַוְונָא דָּא): “Hashem, He is the Elohim, He is” (יְיָ הוּא הָאֱלֹהִים הוּא), and then “Hashem is one and His Name one” will be seen (וְיִתְחֲזֵי יְיָ אֶחָד וּשְׁמוֹ אֶחָד).

Rather, all is one (אֶלָּא כֹּלָּא חַד). For when these two Names are united (דְּכַד אִתְאַחֲדָן תְּרֵין שְׁמָהָן אִלֵּין), this is in one union (דָּא בְּיִחוּדָא חַד), and this is in one union (וְדָא בְּיִחוּדָא חַד). Then these two Names are made one (כְּדֵין תְּרֵין שְׁמָהָן אִלֵּין אִתְעָבִידוּ חַד), and they are included one in the other (וְאִתְכְּלִילָן דָּא בְּדָא), and all becomes one perfect Name in one union (וַהֲוִי כֹּלָּא שְׁמָא שְׁלִים בְּיִחוּדָא חֲדָא). And then “Hashem, He is the Elohim” (וּכְדֵין יְיָ הוּא הָאֱלֹהִים), for then all is included this in that to be one (דְּהָא כְּדֵין אִתְכְּלִיל כֹּלָּא דָּא בְּדָא לְמֶהֱוִי חַד). But until each one is united, this by itself and that by itself (וְעַד דְּאִתְיַיחֲדוּ כָּל חַד דָּא בִּלְחוֹדוֹי וְדָא בִּלְחוֹדוֹי), they are not included one in the other to be all one (לָא אִתְכְּלִילוּ דָּא בְּדָא, לְמֶהֱוִי כֹּלָּא חַד).

The general principle of the whole Orayta (כְּלָלָא דְּכָל אוֹרַיְיתָא), thus it truly is (הָכִי הוּא וַדַּאי): for the Orayta, it is the Written Torah (דְּהָא אוֹרַיְיתָא אִיהִי תּוֹרָה שֶׁבִּכְתָּב), and it is the Oral Torah (וְאִיהִי תּוֹרָה שֶׁבְּעַל פֶּה). The Written Torah, this is what is written “Hashem” (תּוֹרָה שֶׁבִּכְתָּב, דָּא הוּא דִּכְתִּיב יְיָ). The Oral Torah, it is written “the Elohim” (תּוֹרָה שֶׁבְּעַל פֶּה, דִּכְתִּיב הָאֱלֹהִים). And because the Orayta is the mystery of the holy Name (וּבְגִין דְּאוֹרַיְיתָא אִיהִי רָזָא דִּשְׁמָא קַדִּישָׁא), it is called so (אִקְרֵי הָכִי).

The Written Torah and the Oral Torah (תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה): this is the general, and this is the detail (דָּא כְּלָל, וְדָא פְּרָט). The general needs the detail (כְּלַל אִצְּטְרִיךְ לִפְרָט), and the detail needs the general (וּפְרָט אִצְּטְרִיךְ לִכְּלָל), and they are united one with the other (וְאִתְיַיחֲדוּ דָּא בְּדָא), and all becomes one (וַהֲוִי כֹּלָּא חַד). And because of this, the general of the Orayta (וְעַל דָּא כְּלָלָא דְּאוֹרַיְיתָא), it is the general of Above and Below (אִיהוּ כְּלָלָא דִּלְעֵילָּא וְתַתָּא), because this Name is Above (בְּגִין דִּשְׁמָא דָּא לְעֵילָּא), and this Name is Below (וּשְׁמָא דָּא לְתַתָּא).

This is the mystery of the supernal world (דָּא רָזָא דְּעָלְמָא עִלָּאָה), and this is the mystery of the lower world (וְדָא רָזָא דְּעָלְמָא תַּתָּאָה). And because of this it is written: “You have been shown to know that Hashem, He is the Elohim” (וְעַל דָּא כְּתִיב אַתָּה הָרְאֵתָ לָדַעַת כִּי יְיָ הוּא הָאֱלֹהִים) (Deuteronomy 4), this is the general of all (דָּא כְּלָלָא דְּכֹלָּא). And all of this that we have said, a man must know in this world (וְכָל דָּא דְּאַמָרָן, אִצְּטְרִיךְ בַּר נָשׁ לְמִנְדַּע בְּהַאי עָלְמָא). And if you should say (וְאִי תֵּימָא), the commandments of the Orayta are these here, in this general (פִּקּוּדֵי אוֹרַיְיתָא אָן אִינּוּן הָכָא, בִּכְלָלָא דָּא). Rather, this is “Remember” (אֶלָּא דָּא אִיהוּ זָכוֹר). And this is “Guard” (וְדָא אִיהוּ שָׁמוֹר). And all the commandments of the Orayta are included in these (וְכָל פִּקּוּדֵי אוֹרַיְיתָא בְּהָנֵי כְּלִילָן), in the mystery of “Remember” (בְּרָזָא דְּזָכוֹר), and in the mystery of “Guard” (וּבְרָזָא דְּשָׁמוֹר), and all is one (וְכֹלָּא אִיהוּ חַד).

Rabbi Yosi opened and said (פָּתַח רִבִּי יוֹסִי וְאָמַר): That which we learned, the evening prayer is an obligation (הָא דְּתָנֵינָן צְּלוֹתָא דְּעַרְבִית חוֹבָה אִיהוּ), surely it is because the recitation of Shema in the evening is an obligation (וַדַּאי בְּגִין דִּקְרִיאַת שְׁמַע דְּעַרְבִית חוֹבָה). And Kudsha Berikh Hu is united at night (וְקוּדְשָׁא בְּרִיךְ הוּא אִתְיָיחָד בְּלֵילְיָא), just as He is united by day (כְּמָה דְּאִתְיָיחַד בִּימָמָא). And the quality of night is included in the day (וּמִדַּת לַיְלָה אִתְכְּלִיל בִּימָמָא), and the quality of day is included in the night (וּמִדַּת יְמָמָא אִתְכְּלִיל בְּלֵילְיָא), and a union is made (וְאִתְעָבִיד יִחוּדָא). And the one who says it is optional (וּמַאן דְּאָמַר רְשׁוּת), it is because of the fats and limbs that are consumed at night (בְּגִין אֵימוּרִין וּפְדָרִין דְּמִתְעַכְּלֵי בְּלֵילְיָא). And this we have already established (וְהָא אוֹקִימְנָא). As it is written: “And you shall love Hashem your Elohim” (דִּכְתִּיב וְאָהַבְתָּ אֶת יְיָ אֱלֹהֶיךָ) (Deuteronomy 6). This verse we have established, and the friends established it (הַאי קְרָא אוֹקִימְנָא, וְאוֹקְמוּהָ חַבְרַיָּיא).

But there is to ask (אֲבָל אִית לְשָׁאֲלָא): if in this union of “Shema Yisrael” all is included-right and left (אִי בְּהַאי יִחוּדָא דִּשְׁמַע יִשְׂרָאֵל, אִתְכְּלִיל כֹּלָּא, יְמִינָא וּשְׂמָאלָא)-why then is it written afterward “And you shall love” and “And it shall come to pass, if you hearken” (אֲמַאי כְּתִיב לְבָתַר וְאָהַבְתָּ, וְהָיָה אִם שָׁמוֹעַ)? For behold, in the union they were already included (דְּהָא בְּיִחוּדָא אִתְכְּלִילוּ). Rather, there it is in the general (אֶלָּא הָתָם בִּכְלָל). Here it is in the detail (הָכָא בִּפְרָט). And thus it is necessary (וְהָכִי אִצְּטְרִיךְ). And in the mystery of the union that we have awakened in (וּבְרָזָא דְּיִחוּדָא דְּהָא אִתְּעַרְנָא בֵּיהּ), the union is in the manner of the tefillin of the head and the tefillin of the arm (יִחוּדָא אִיהוּ כְּגַוְונָא דִּתְפִלִּין דְּרֵישָׁא, וּתְפִילִּין דִּדְרוֹעָא). In the tefillin of the head there are four sections (בִּתְפִילִין דְּרֵישָׁא ד׳ פַּרְשִׁיָּין), and this has already been explained (וְהָא אִתְּמַר). And here there are three Names (וְהָכָא ג' שְׁמָהָן אִינּוּן). There, four sections (הָתָם אַרְבַּע פַּרְשִׁיָּין), and each one by itself (וְכָל חַד וְחַד בִּלְחוֹדוֹי). And here, three Names (וְהָכָא ג' שְׁמָהָן)-what is the difference between this and that? (מַה בֵּין הַאי לְהַאי).