Daf 266a (דַּף רס״ו ע״א)

Like the eyes of a maidservant to the hand of her mistress (כְּעֵינֵי שִׁפְחָה אֶל יַד גְּבִירְתָּהּ), this is the maidservant that we have established (דָּא הִיא שִׁפְחָה דְּאוֹקִימְנָא), whose power Kudsha Berikh Hu slew in Egypt (דְּקָטִיל קוּדְשָׁא בְּרִיךְ הוּא חֵילָא דִּילָהּ בְּמִצְרַיִם), for she has no power of her own (דְּהָא לֵית חֵילָא דִידָהּ), except when she is dragged from the refuse of this land of Yisrael (אֶלָּא כַּד אִתְנְגִיד מִתַּמְצִית דְּהַאי אֶרֶץ יִשְׂרָאֵל). And the land of Yisrael is called her mistress (וְאֶרֶץ יִשְׂרָאֵל גְּבִרְתָּהּ אִקְרֵי). And upon this it is written (וְעַל הַאי כְּתִיב), “Under three things the earth trembles” (Proverbs 30) (תַּחַת שָׁלוֹשׁ רָגְזָה אֶרֶץ). What is ‘earth’? (מַאן אֶרֶץ) This is the land of Yisrael, as it has been said (דָּא אֶרֶץ יִשְׂרָאֵל, כְּמָה דְּאִתְּמַר). “Under a servant when he reigns” (Proverbs 30) (תַּחַת עֶבֶד כִּי יִמְלוֹךְ), these are the slaves we have mentioned (אִלֵּין אִינּוּן עֲבָדִים דְּקָאַמְרָן), when authority is given to one of them (כַּד אִתְיְהִיב שׁוּלְטָנוּתָא לְחַד מִנַּיְיהוּ). And this is what is written (וְדָא הוּא דִּכְתִיב), “Who brought you out of the land of Egypt, from the house of slaves” (Exodus 20) (אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים). “A maidservant that disinherits her mistress” (Proverbs 30) (שִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ) Some say: what is she? (ס״א מַאי הִיא) This is the maidservant we have mentioned (דָּא הִיא שִׁפְחָה דְּקָאַמְרָן).

Come and see (תָּא חֲזֵי), from the side of this maidservant (מִסִּטְרָא דְּהַאי שִׁפְחָה), many bright prosecutors go forth (נַפְקֵי כַּמָּה גַּרְדִּינֵי טְהִירִין), accusing against Yisrael (מְקַטְרְגִין לָקֳּבְלַיְיהוּ דְּיִשְׂרָאֵל), and to accuse them (וּלְקַטְרְגָא לוֹן). And Kudsha Berikh Hu makes for Yisrael protection (וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד לְהוּ לְיִשְׂרָאֵל נְטִירוּ), like a father who desires to guard his son from everything (כְּאַבָּא דְּבָעֵי לְנַטְרָא לִבְרֵיהּ מִן כֹּלָּא). Kudsha Berikh Hu said to Yisrael (אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל): How many prosecutors are prepared against you (כַּמָּה מְקַטְרְגִין זְמִינִין לָקֳבְלַיְיכוּ), strive in My service (אִשְׁתְּדָלוּ בְּפוּלְחָנִי), and I will be a guard for you outside (וַאֲנָא אֱהֵא נָטִיר לְכוּ לְבַר). And you shall be prepared inside your houses (וְאַתּוּן תֶּהֱווֹן זְמִינִין בְּבָתֵּיכוֹן מִלְּגוֹ), and sleep upon your beds (וְנַיְימֵי בְּעַרְסֵיכוֹן), and I will be a guard for you outside (וַאֲנָא אֱהֵא נָטִיר לְכוּ לְבַר), and the merchants of your beds (וְסוֹחֲרָנֵי עַרְסַיְיכוּ). And come and see (וְתָא חֲזֵי), at the time when those evil kinds draw near to the doorway of a man (בְּשַׁעֲתָא דְּאִינּוּן זִינִין בִּישִׁין קְרִיבִין לְפִתְחָא דְּבַר נָשׁ), they lift their heads (זַקְפָן רֵישָׁא), and look at the Holy Name that appears outside (וּמִסְתַּכְּלָן בִּשְׁמָא קַדִּישָׁא דְּאִתְחֲזֵי לְבַר), which is Shaddai (דְּאִיהוּ שַׁדַּי), which is crowned with His crowns (דְּמִתְעַטָּר בְּעִטְרוֹי), this Name rules over all (שְׁמָא דָּא שַׁלִּיט עַל כֻּלְּהוּ). From Him they fear and flee (מִנֵּיהּ דַּחֲלִין וְעַרְקִין), and they do not draw near to the doorway of a man (וְלָא קְרָבִין לְפִתְחָא דְּבַר נָשׁ).

Rabbi Yitzchak said to him (אָמַר לֵיהּ רִבִּי יִצְחָק), if so (אִי הָכִי), let a man inscribe this Name at the doorway of his house (יִרְשׁוֹם בַּר נָשׁ שְׁמָא דָּא בְּפִתְחָא דְבֵיתָא), and not more (וְלָא יַתִּיר). Why then the entire section? (אֲמַאי כָּל פַּרְשְׁתָּא) He said to him (אָמַר לֵיהּ): It is well (שַׁפִּיר הוּא), for this Name is not crowned (דְּהָא שְׁמָא דָּא לָא אִתְעֲטַּר), except with all those letters (אֶלָּא בְּאִינּוּן אַתְּוָון כֻּלְּהוּ), inscribed with the inscription of the King (רְשִׁימִין בִּרְשִׁימָא דְּמַלְכָּא). And when the whole section is written (וְכַד אַכְתָּב כָּל פַּרְשְׁתָּא), then this Name is crowned with His crowns (כְּדֵין שְׁמָא דָּא מִתְעֲטַּר בְּעִטְרוֹי), and the King goes forth with all His hosts (וְנָפִיק מַלְכָּא בְּכָל חֵילוֹי). All are inscribed with the inscription of the King (כֻּלְּהוּ רְשִׁימִין בִּרְשִׁימָא דְּמַלְכָּא), then they fear from Him (כְּדֵין דַּחֲלִין מִנֵּיהּ), and flee before Him (וְעַרְקִין מִקַּמֵּיהּ).

Come and see (תָּא חֲזֵי), and the Holy Name is from below to above (וְהָיָה שְׁמָא קַדִּישָׁא, מִתַּתָּא לְעֵילָּא). And upon this, Shaddai is inscribed outside (וְעַל דָּא, שַׁדַּי אִתְרְשִׁים מִלְבַר), opposite this Name (לָקֳבְלֵי שְׁמָא דָּא). And Hashem within (וְהָיָ״ה מִלְּגַו), Shaddai without (שַׁד׳׳י מִלְבַר), to be a guard for a man from all sides, within and without (לְמֶהֱוֵי נָטִיר בַּר נָשׁ מִכָּל סִטְרִין מִלְּגַאו וּמִלְּבַר).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), how many holy hosts are prepared at that time when a man places a mezuzah at his gate (כַמָה חַיָּילִין קַדִּישִׁין זְמִינִין בְּהַהִיא שַׁעֲתָא דְּאָנַח בַּר נָשׁ מְזוּזָה לְתַרְעֵיהּ), all proclaim and say (כֻלְּהוּ מַכְרְזֵי וְאַמְרֵי): “This is the gate of Hashem, and so on” (Psalms 118) (זֶה הַשַּׁעַר לַיְיָ׳ וְגו׳).

Blessed is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל), then Yisrael are made known that they are the sons of the Holy King (כְּדֵין אִשְׁתְּמוֹדְעָן יִשְׂרָאֵל דְּאִינּוּן בְּנֵי מַלְכָּא קַדִּישָׁא), for behold all of them are inscribed from Him (דְּהָא כֻּלְּהוּ אִתְרְשִׁימוּ מִנֵּיהּ). They are inscribed in their bodies, with the holy inscription (אִתְרְשִׁימוּ בְּגוּפַיְיהוּ, בִּרְשִׁימָא קַדִּישָׁא). They are inscribed in their garments, with the wrappings of mitzvah (אִתְרְשִׁימוּ בִּלְבוּשַׁיְיהוּ, בְּעִטּוּפַיְיהוּ דְּמִצְוָה). They are inscribed upon their heads, with the houses of tefillin, with the Name of their Master (אִתְרְשִׁימוּ בְּרֵישַׁיְיהוּ, בְּבָתֵּי דִּתְפִילֵי, בִּשְׁמָא דְּמָארֵיהוֹן). They are inscribed in their hands, with straps of holiness (אִתְרְשִׁימוּ בִּידַיְיהוּ, בִּרְצוּעֵי דִּקְדוּשָּׁא). They are inscribed in their shoes, with shoes of mitzvah (אִתְרְשִׁימוּ בִּמְסָאנַיְיהוּ, בִּמְסָאנָא דְּמִצְוָה). They are inscribed outside, with sowing in the field (אִתְרְשִׁימוּ לְבַר, בִּזְרִיעָה בְּחַצְדָּא). They are inscribed in their houses, with the mezuzah of the doorway (אִתְרְשִׁימוּ בְּבָתֵּיהוֹן, בִּמְּזוּזָה דְּפִתְחָא). In all things they are inscribed, that they are the children of the supernal King-blessed is their portion (בְּכֹלָּא רְשִׁימִין דְּאִינּוּן בְּנֵי מַלְכָּא עִלָּאָה, זַכָּאָה חוּלָקֵיהוֹן).

As they were going (עַד דַּהֲווֹ אָזְלֵי), Rabbi Abba said (אָמַר רִבִּי אַבָּא), what is that which is written (מַאי דִּכְתִּיב), “They have forsaken Me, the fountain of living waters, to hew for themselves cisterns, and so on” (Jeremiah 2) (אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצוֹב לָהֶם בֹּארוֹת וְגו׳). “They have forsaken Me” (אוֹתִי עָזְבוּ), this is he who lies with the holy sign of inscription (דָּא הוּא מַאן דִּמְשַׁקֵּר בְּאָת רְשִׁימָא קַדִּישָׁא). And in what does he lie with it? (וּבְמָּה מְשַׁקֵּר בֵּיהּ) By bringing it into another domain (דְּעָיִיל לֵיהּ בִּרְשׁוּתָא אַחֲרָא), as you say (כְּמָה דְאַתְּ אָמֵר), “And has married the daughter of a strange god” (Malachi 2) (וּבָעַל בַּת אֵל נֵכָר), which is called “broken cisterns” (Jeremiah 2) (דְּאִקְרֵי בּוֹרוֹת נִשְׁבָּרִים).

For behold, the nations-worshippers of idolatry and constellations-are called “broken cisterns” (דְּהָא עַמִּין עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת אִקְרוּ בּוֹרוֹת נִשְׁבָּרִים). And Yisrael is called “a well, a fountain of living waters” (וּדְיִשְׂרָאֵל, אִקְרֵי בְּאֵר מְקוֹר מַיִם חַיִּים), this is the holy domain, the holy faith (דָּא רְשׁוּתָא קַדִּישָׁא, מְהֵימְנוּתָא קַדִּישָׁא). And it is called “a well of flowing, clear waters” (וְאִקְרֵי בְּאֵר מַבּוּעֵי דְּמַיִין צְלִילָן), going forth and flowing from it (נָפְקִין וְנַזְלִין מִנָהּ), as you say (כְּמָה דְאַתְּ אָמֵר), “and flowing from Lebanon” (Song of Songs 4) (וְנוֹזְלִים מִן לְבָנוֹן). “and flowing out of your own well” (Proverbs 5) (וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ). And it is written (וּכְתִיב), “A fountain of gardens, a well of living waters” (Song of Songs 4) (מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים). The Sitra achra is called “broken cisterns” (סִטְרָא אַחֲרָא אִקְרֵי בּוֹרוֹת נִשְׁבָּרִים), which cannot hold the waters (אֲשֶׁר לֹא יָכִילוּ הַמָּיִם). Some say: what is it? Rather, that one, etc. (ס״א מַהו, אֶלָּא הַהוּא וְכו׳).

Come and see (תָּא חֲזֵי), a river that flows and goes forth (נַהֲרָא דְּנָגִיד וְנָפִיק), gives drink to every garden (אַשְׁקֵי לְכָל גִּינְתָּא), some say: and waters every garden (ס״א וְרוֹי לְכָל גִּינְתָּא), and it waters every place and place (וְרַוֵּי לְכָל אֲתָר וַאֲתָר), as we have established (כְּמָה דְּאוֹקִימְנָא), until it fills (עַד דְּמָלֵּי), some say: until it reaches (נ״א דְּמַטִּי), that place in the garden (לְהַהוּא אֲתָר בְּגִנְתָּא), which is called a well of living waters (דְּאִקְרֵי בְּאֵר מַיִם חַיִּים). And from there the supernal and the lower are nourished (וּמִתַּמָּן אִתְּזָנוּ עִלָּאִין וְתַתָּאִין), some say: the lower worlds (נ״א עַלְמִין תַּתָּאִין), as it is said (כְּמָה דְאַתְּ אָמֵר), “And from there it was parted” (Bereshit 2) (וּמִשָּׁם יִפָּרֵד). And all those sides of the left side (וְכָל אִינּוּן סִטְרִין דִּסְטָר שְׂמָאלָא), are not watered from that fountain of flowing waters (לָא מִשְׁתַּקְיָין מֵהַהוּא נְבִיעוּ דְּמַיִין נְבִיעִין), because they are from the side of the other nations (בְּגִין דְּאִינּוּן מִסִּטְרָא דִּשְׁאַר עַמִּין), and they are called broken cisterns (וְאִקְרוּ בּוֹרוֹת נִשְׁבָּרִים). And he who lies with the Holy Name (וּמַאן דִּמְשַׁקֵּר בִּשְׁמָא), some say: with the holy inscription (נ״א בִּרְשִׁימָא קַדִּישָׁא), in that side (בְּהַהוּא סִטְרָא), is joined to broken cisterns that cannot hold the waters (אִתְדְּבַק בְּבוֹרוֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִילוּ הַמָּיִם), and they do not enter there (וְלָא עַיְילֵי לְתַמָּן). And he who merits to guard it (וְהַהוּא דְּזָכֵי לְנַטְרָא לֵיהּ), merits to be watered from that fountain of the river (זָכֵי לְאִתְשַׁקְיָיא מֵהַהוּא נְבִיעוּ דְּנַחֲלָא), in this world (בְּעָלְמָא דֵּין) and in the World to Come (בְּעָלְמָא דְּאָתֵי). And he merits that the supernal well is filled (וְזָכֵי דְּאִתְמְלֵּי הַהוּא בְּאֵר עִלָּאָה), to pour forth blessings above and below (לְנַגְדָּא בִּרְכָאן לְעֵילָּא וְתַתָּא). Blessed is he in this world and in the World to Come (זַכָּאָה אִיהוּ בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). Upon this it is written (עַל דָּא כְּתִיב), “And you shall be like a watered garden, and like a spring of waters whose waters do not fail” (Isaiah 58) (וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו).