Daf 267b (דַּף רס״ז ע״ב)

One day (יוֹמָא חַד), Rabbi Yosi was weak (הֲוָה חָלַשׁ רִבִּי יוֹסִי). Rabbi Abba, Rabbi Yehuda, and Rabbi Yitzchak entered to him (עָאל לְגַבֵּיהּ רִבִּי אַבָּא וְרִבִּי יְהוּדָה וְרִבִּי יִצְחָק). They saw him fallen upon his face and sleeping (חָמוּ לֵיהּ דְּהֲוָה נָפִיל עַל אַנְפּוֹי וְנָאִים). They sat (יָתְבוּ). When he awoke (כַּד אִתְּעַר), they saw his face laughing (חָמוּ לֵיהּ לְאַנְפּוֹי דְּחַיְיכִין).

Rabbi Abba said to him (אָמַר לֵיהּ רִבִּי אַבָּא): “A new word you have seen” (מִלָּה חַדְתָּא חֲמֵיתָא). He said to him (אָמַר לֵיהּ): “Indeed (וַדַּאי), for now my soul ascended (דְּהַשְׁתָּא סַלְּקָא נַפְשִׁי), and I beheld the glory of those who gave themselves up for the holiness of their Master (וְחָמֵית יְקָרָא, מֵאִינּוּן דְּמָסָרוּ גַּרְמַיְיהוּ עַל קְדוּשָּׁה דְּמָארֵיהוֹן). They were ascending in thirteen rivers of pure afarsmona (דַּהֲווֹ עָאלִין בִּתְלֵיסָר נַהֲרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא), and Kudsha Berikh Hu delights in them (וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשָׁע בְּהוּ). And I saw what they did not give me permission to say (וַחֲמֵינָא מַה דְּלָא יָהֲבוּ לִי רְשׁוּתָא לְמֵימַר). And I asked them (וְשָׁאִילְנָא לוֹן), I said: ‘This glory - of whom is it?’ (אֲמֵינָא, הַאי יְקָרָא דְּמַאן הוּא). They said to me: ‘Of those who love their Master in that world’ (אָמְרוּ לִי, מֵאִינּוּן דִּרְחִימוּ לְמָארֵיהוֹן בְּהַהוּא עָלְמָא). And from what I saw, my soul and my heart were illuminated (וּמִמָּה דְּחָמִית, נַפְשָׁאי וְלִבָּאי אִתְנְהִיר), and therefore my face is laughing (וְעַל דָּא אַנְפָּאִי חַיְּיכִין).

Rabbi Abba said to him (אָמַר לֵיהּ רִבִּי אַבָּא): “Blessed is your portion (זַכָּאָה חוּלָקָךְ). But Orayta testifies about them (אֲבָל אוֹרַיְיתָא אַסְהִיד בְּהוּ), as it is written: ‘Eye has not seen, O God, beside You, what He will do for him who waits for Him’ (Isaiah 64) (דִּכְתִיב עַיִן לָא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ).” Rabbi Yehuda said (אָמַר לֵיהּ רִבִּי יְהוּדָה): “But the friends asked about this: that which is written ‘He will do’ (דָּא דִּכְתִיב יַעֲשֶׂה), it should have been written ‘You shall do’ (תַּעֲשֶׂה מִבָּעֵי לֵיהּ).”

He said to him (אָמַר לֵיהּ): “Behold, it has already been said (הָא אִתְּמַר). But the mystery of the matter (אֲבָל רָזָא דְּמִלָּה), this is what is written: ‘To behold the pleasantness of Hashem, and to visit in His sanctuary’ (Psalms 27) (הַיְינוּ דִּכְתִיב לַחֲזוֹת בְּנֹעַם יְיָ וּלְבַקֵּר בְּהֵיכָלוֹ). And it has been established (וְאוֹקְמוּהָ): ‘The pleasantness of Hashem’ - this is that which comes from Atika Kadisha (נֹעַם יְיָ, הַהוּא דְּאַתְיָא מֵעַתִּיקָא קַדִּישָׁא), in which Kudsha Berikh Hu delights (דְּקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשָׁע בֵּיהּ). For behold, that pleasantness goes forth from Atika (דְּהָא הַהוּא נֹעַם מֵעַתִּיקָא נָפְקָא). ‘And to visit in His sanctuary’ - in the supernal Sanctuary above all (וּלְבַקֵּר בְּהֵיכָלוֹ, בְּהֵיכָלָא עִילָּאָה עַל כֹּלָּא). So also here (אוּף הָכָא): ‘Eye has not seen, O God, beside You, He will do’ (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה). Who? That hidden Atika of all (מַאן, הַהוּא עַתִּיקָא סְתִימָא דְּכֹלָּא), for upon Him all depends (דְּהָא בֵּיהּ תַּלְיָא).” He said to him (אָמַר לֵיהּ): “Indeed, thus it is (וַדַּאי הָכִי הוּא). Blessed is the portion of those whose love of their Master cleaves to them (זַכָּאָה חוּלָקֵיהוֹן דְּאִינּוּן דִּרְחִימוּתָא דְּמָארֵיהוֹן מִתְדַּבְּקָן בְּהוּ). For these, there is no measure to their portion in that world (לְאִלֵּין לֵית שִׁעוּרָא לְחוּלָקֵיהוֹן בְּהַהוּא עָלְמָא).

Rabbi Yitzchak said (אָמַר רִבִּי יִצְחָק): How many dwellings upon dwellings the Righteous have in that world (כַּמָה מָדוֹרִין עַל מָדוֹרִין אִית לְהוּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא). And the supernal dwelling above all (וּמָדוֹרָא עִלָּאָה דְּכֹלָּא), those in whom the love of their Master is bound (אִינּוּן דִּרְחִימוּתָא דְּמָארֵיהוֹן אִתְקְשַּׁר בְּהוּ), for behold, their dwelling is bound in the Sanctuary that ascends above all (דְּהָא מָדוֹרֵיהוֹן אִתְקְשַּׁר בְּהֵיכָלָא דְּסָלִיק עַל כֹּלָּא). What is the reason? (מַאי טַעְמָא) Because Kudsha Berikh Hu is crowned in this (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא בְּהַאי אִתְעֲטָּר).

Come and see (תָּא חֲזֵי), some say: all is love (ס״א כֻּלָּא אַהֲבָה). This Sanctuary is called love (הֵיכָלָא דָּא, אַהֲבָה אִתְקְרֵי). And because of love everything exists (וּבְגִין אַהֲבָה קַיְּימָא כֹּלָּא), as it is written: “Many waters cannot quench the love” (Song of Songs 8) (כְּמָה דִכְתִיב, מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת הָאַהֲבָה). And all is sustained through love (וְכֹלָּא בִּרְחִימוּתָא קַיְּימָא). For behold, the Holy Name is thus found (דְּהָא שְׁמָא קַדִּישָׁא הָכִי אִשְׁתְּכַח). For it has already been established (דְּהָא אוּקְמוּהָ): the Yod - its upper thorn is never separated from it forever (י׳ לָא מִתְפְּרַשׁ קוֹצָא דִלְעֵילָּא מִן י׳ לְעָלְמִין). For in love it rests upon it (דְּהָא בִּרְחִימוּתָא שַׁרְיָא עָלֵיהּ), and is never separated from it forever (וְלָא מִתְפְּרַשׁ מִנֵּיהּ לְעָלְמִין).

The Heh - behold, this has been established (ה׳, הָא אוּקְמוּהָ), that the Yod is not separated from it (דְּיוֹד לָא מִתְפְּרַשׁ מִנָהּ). And they are found as one in belovedness (וְאִשְׁתְּכָחוּ כַּחֲדָא בַּחֲבִיבוּתָא), never separated one from the other (לָא אִתְפָּרְשָׁן דָא מִן דָא). In this manner the He is thus, and it has been said (כְּגַוְונָא דָא ה׳ וְהָא אִתְּמַר), as it is written: “And a river goes forth from Eden” (Bereshit 2) (כְּמָה דִכְתִיב, וְנָהָר יוֹצֵא מֵעֵדֶן), goes forth continually forever (יוֹצֵא תָּדִיר לְעָלְמִין), in belovedness are they joined (בַּחֲבִיבוּתָא אִתְדַּבְּקָן). And Vav and Heh - when they are joined one to the other (ו״ה כַּד אִתְדַּבְּקָן דָּא בְּדָא), they are joined in belovedness as one (אִתְדַּבְּקָן בַּחֲבִיבוּתָא כַּחֲדָא), as groom with bride (חָתָן בְּכַלָּה), whose way is continually found in belovedness (דְּאָרְחַיְיהוּ תָּדִיר בַּחֲבִיבוּתָא אִשְׁתְּכַח). Yod with Heh (י׳ בְּה׳), Heh with Vav (ה׳ עִם ו׳), Vav with Heh (ו׳ עִם ה׳). And one with the other is bound in belovedness (וְדָא בְּדָא אִתְקְשַּׁר בַּחֲבִיבוּתָא). And all is called love (וְכֹלָּא אַהֲבָה אִקְרֵי). And upon this, whoever loves the King (וְעַל דָּא מַאן דְּרָחִים לְמַלְכָּא), behold, he is bound in that love (הָא אִתְקְשַּׁר בְּהַהוּא אַהֲבָה). And therefore: “And you shall love Hashem your God” (Deuteronomy 6) (וּבְּגִין כָּךְ, וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ). “And these words shall be…” (וְהָיוּ הַדְּבָרִים הָאֵלֶּה וְגו׳).

Rabbi Yitzchak opened (רִבִּי יִצְחָק פָּתַח): “All my bones shall say, Hashem, who is like You, who delivers the poor from him that is too strong for him, the poor and needy from him that robs him” (Psalms 35) (כָּל עַצְמוֹתַי תֹּאמַרְנָּה יְיָ מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְעָנִי וְאֶבְיוֹן מִגּוֹזְלוֹ). This verse, David said it (הַאי קְרָא דָּוִד אַמְרֵיהּ), some say: in the spirit of holiness (אָמְרוּ בְּרוּחָא דְּקוּדְשָׁא). “All my bones shall say” (כָּל עַצְמוֹתַי תֹּאמַרְנָּה) - and who has seen bones that speak song? (וְכִי מַאן חָמָא גַּרְמֵי דְּאָמְרוּ שִׁירָתָא) But this verse refers to the time when Kudsha Berikh Hu is destined to revive the dead (אֶלָּא הַאי קְרָא, בְּזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא זַמִּין לְאַחֲיָיא מֵתַיָּיא). And Kudsha Berikh Hu is destined to set the bones in order (וְזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַתְקְנָא גַּרְמֵי), and to bring each one close to its place (וּלְקָרְבָא כָּל חַד וְחַד לְאַתְרַיְיהוּ), as it is written: “And the bones came together, bone to its bone” (Ezekiel 37) (דִּכְתִיב וַתִּקְרְבוּ עֲצָמוֹת עֶצֶם אֶל עַצְמוֹ). And it is written: “And Hashem shall strengthen your bones” (Isaiah 58) (וּכְתִיב וְעַצְמוֹתֶיךָ יַחֲלִיץ). Then they will be ready to say song (כְּדֵין זְמִינִין אִינּוּן לְמֵימַר שִׁירָתָא). What song will they say? (מַאי שִׁירָתָא אַמְרֵי) “Hashem, who is like You” (יְיָ מִי כָמוֹךָ). And this is a song more elevated (וְדָא שִׁירָתָא מְעַלְּיָיא) than that which Yisrael said at the sea (מִמַּה דְּאָמְרוּ יִשְׂרָאֵל עַל יַמָּא).

For they did not mention the Holy Name until after three words (דְּהָא אִינּוּן לָא אַדְכְּרוּ שְׁמָא קַדִּישָׁא, אֶלָּא בָּתַר תְּלַת מִלִּין), as it is written: “Who is like You among the mighty, Hashem?” (Exodus 15) (דִּכְתִיב מִי כָמוֹכָה בָּאֵלִים יְיָ). But here they preceded with the Holy Name (וְהָכָא אִינּוּן מַקְדְּמֵי לִשְׁמָא קַדִּישָׁא), as it is written: “Hashem, who is like You” (דִּכְתִיב יְיָ מִי כָמוֹךָ). “Who delivers the poor from him that is stronger than he” (מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ) - this is the good inclination (דָּא יֵצֶר טוֹב), from the evil inclination (מִיֵּצֶר רָע). For the evil inclination is strong like stone (בְּגִין דְּיֵצֶר הָרָע תַּקִּיף הוּא כְּאַבְנָא), as it is written: “And I will take away the heart of stone” (Ezekiel 36) (כְּמָה דִכְתִיב וַהֲסִירוֹתִי אֶת לֵב הָאֶבֶן). And the good inclination is flesh (וְיֵצֶר טוֹב הוּא בִּשְׂרָא), as it is written: “And I will give you a heart of flesh” (Ezekiel 36) (דִּכְתִיב וְנָתַתִּי לָכֶם לֵב בָּשָׂר).

Come and see (תָּא חֲזֵי), to what is the evil inclination compared? (יֵצֶר הָרָע לְמָה הוּא דּוֹמֶה) At the time when it comes to cleave to a man (בְּשַׁעֲתָא דְּאָתֵי לְאִזְדַּוְּוגָא בְּבַּר נָשׁ), it is like iron (הוּא כְּפַרְזְלָא), until it enters into the fire (עַד דְּעָאלִין לֵיהּ בְּנוּרָא). After it is heated, it becomes entirely like fire (בָּתַר דְּיִתְחַמֵּם אִתְהַדָּר כֹּלָּא כְּנוּרָא).