Daf 280b (דַּף ר״פ ע״ב)

And with these five it is said, they are the five lights of the first day (וּבְאִלֵּין חָמֵשׁ דְּאִתְּמַר, דְּאִינּוּן חָמֵשׁ אוֹר דְּיוֹמָא קַדְמָאָה), which are opposite the five fingers of the right hand, that appeared to you in the bush (דְּאִינּוּן לָקֳבֵל חָמֵשׁ אֶצְבְּעָן דִּימִינָא אִתְחַזְיָא לָךְ בַּסְּנֶה). Because you are destined to bring out the seed of Avraham from exile, which is the right side (בְּגִין דְּעָתִיד אַנְתְּ לְאַפָּקָא זַרְעָא דְּאַבְרָהָם מִן גָּלוּתָא, דְּאִיהוּ דַּרְגָּא יְמִינָא). And from there Binah is complete mercy, the Great Hand (וּמִתַּמָּן בִּינָה אִיהוּ רַחֲמִים גְּמוּרִים, יַד הַגְּדוֹלָה). But from the side of Gevurah, the Strong Hand, five firmaments on the second day, opposite the five fingers of the left hand (מִסִּטְרָא דִּגְבוּרָה, יַד הַחֲזָקָה, חָמֵשׁ רָקִיעַ, בְּיוֹם שֵׁנִי, לָקֳבֵל חֲמֵשׁ אֶצְבְּעָן דִּשְׂמָאלָא). But from the side of your level it is said: And the children of Yisrael went out with a high hand (אֲבָל מִסִּטְרָא דְּדַרְגָּא דִּילָךְ, וּבְנֵי יִשְׂרָאֵל יוֹצְאִים בְּיָד רָמָה) (Exodus 14). Body, two arms, and two legs-opposite five fingers, Hei Hei Hei (דְּגוּף וּתְרֵין דְּרוֹעִין וּתְרֵין שׁוֹקִין, לָקֳבֵל חֲמֵשׁ אֶצְבְּעָן, ה׳ ה׳ ה׳). Hei the fingers of the right hand, and Hei of the left, and the two arms and two legs and body, these five ascend in Y-H (ה׳ אֶצְבְּעָן דְּיָד יָמִין, וְה׳ דְּיָד שְׂמֹאל, וּתְרֵין דְּרוֹעִין וּתְרֵין שׁוֹקִין וְגוּף, דְּאִינּוּן חָמֵשׁ דְּסַלְּקִין יָ״ה).

Ra‘aya Meheimna said to him: Blessed are you, Imma Ila’ah (אָמַר לֵיהּ רַעְיָא מְהֵימָנָא, בְּרִיךְ אַנְתְּ לְאִמָּא עִלָּאָה). But this Y-H was made for me as Hei, for the Staff of Elohim, which is Vav (אֲבָל הַאי י״ה שַׁוְיָא לִי ה׳, בְּגִין מַטֵּה הָאֱלֹהִים, דְּאִיהוּ ו׳). And he said: Indeed, so it is (וְאָמַר וַדַּאי הָכִי הוּא). Ra‘aya Meheimna said to the Holy Luminary: To strengthen your words-the vision is at the right side, considered as the vision of which it is said: In a vision I shall be revealed to him (אָמַר לֵיהּ רַעְיָא מְהֵימָנָא, בּוּצִינָא קַדִּישָׁא, לְאִתַּתְקְפָא מִלִּין דִּילָךְ, דְּמַרְאֶה אִיהִי לִימִינָא, חָשׁוּב בַּמַּרְאָה דְּאִתְּמַר בֵּיהּ, בַּמַּרְאָה אֵלָיו אֶתְוַדָּע) (Numbers 12). And you find 248, which rises in the count of Avraham (וַתִּשְׁכַּח רמ״ח, דְּסָלִיק בְּחֻשְׁבַּן אַבְרָהָם).

The Holy Luminary said: At first this vision appeared to you, of which it is said: In a vision I shall be revealed to him (אָמַר בּוּצִינָא קַדִּישָׁא, בְּקַדְמִיתָא אִתְחֲזֵי לָךְ הַאי חֵיזוּ, דְּאִתְּמַר בֵּיהּ, בַּמַּרְאָה אֵלָיו אֶתְוַדָּע). And afterwards you said: I will turn aside now and see this great vision-why is the bush not consumed? (וּלְבָתַר דְּאַמְרַת, אָסוּרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדוֹל הַזֶּה, מַדּוּעַ לֹא יִבְעַר הַסְּנֶה) (Exodus 3). For in it the Name Hei is mentioned many times in the bush (דְּאַדְכִּיר בֵּיהּ ה׳ זִמְנִין הַסְּנֶה). Now this vision was revealed to you, in these 248 commandments, which are in the five books of the Torah (כְּעַן אִתְגַּלְיָיא לָךְ חֵיזוּ דָּא, בְּרמ״ח פִּקּוּדִין אִלֵּין, דְּאִינּוּן בַּחֲמִשָּׁה חוּמָשֵׁי תּוֹרָה). Ra‘aya Meheimna arose, kissed him, and blessed him (קָם רַעְיָא מְהֵימָנָא, וְנָשִׁיק לֵיהּ, וּבָרִיךְ לֵיהּ).p1-17

The Butzina Kadisha [Holy Luminary] said to him (אָמַר לֵיהּ בּוּצִינָא קַדִּישָׁא): This mar’eh [vision], at times, appears with the letter Hei, in “the great vision” (הַאי מַרְאֶה, לְזִמְנִין אִיהוּ בְּאוֹת ה׳ הַמַּרְאֶה הַגָּדוֹל). And at times it appears with the letter Bet, in “In a vision I make Myself known to him” (וּלְזִמְנִין אִיהוּ בְּאוֹת ב׳, בַּמַּרְאָה אֵלָיו אֶתְוַדָּע) (Numbers 12). And at times with Mem, in “From the vision of his loins downward” (וּלְזִמְנִין בְּמ׳, מִמַּרְאֶה מָתְנָיו וּלְמַטָּה) (Ezekiel 1). And at times with Kaf, in “As the vision of a man upon it” (וּלְזִמְנִין בְּכ׳, כְּמַרְאֵה אָדָם עָלָיו) (Ezekiel 1). And at times with Vav, in “And the vision of the glory of Hashem” (וּלְזִמְנִין בְּו׳, וּמַרְאֶה כְּבוֹד יְיָ) (Exodus 24). And at times it appears simply as mar’eh [vision] (וּלְזִמְנִין לְמַרְאֶה). It should have no additional letter at all (לָא הֲוָה לֵיהּ לְמֶהֱוֵי תּוֹסֶפֶת אָת כְּלַל), except for the Bet of ba-mar’eh [in a vision] (בַּר ב׳ מִן בַּמַּרְאָה). But certainly, this mar’eh [vision] includes the ten Sefirot (אֶלָּא וַדַּאי, הַאי מַרְאֶה כְּלִילָא אִיהִי מֵעֶשֶׂר סְפִירָן), and each letter indicates its Sefirah (וְכָל אָת אַחְזֵי סְפִירָה דִילָהּ). For example, ke-mar’eh [as the vision], with the letter Kaf, indicates Keter [Crown] (כְּגוֹן כְּמַרְאֵה בְּאָת כ׳, אַחְזֵי עַל כֶּתֶר), and likewise with the other letters, each one indicates its Sefirah (וְהָכִי שְׁאַר אַתְוָון, כָּל חַד אַחְזֵי עַל סְפִירָה דִילָהּ). And there is no need to elaborate here (וְלָא צָרִיךְ לְאַרְכָא הָכָא), for a hint is sufficient for the wise (וּלְחַכִּימָא בִּרְמִיזָא). And how many visions she has (וְכַמָּה חֶזְיוֹנוֹת אִית לָהּ), and likenesses and appearances she has (וְדִמְיוֹנוֹת וּמַרְאוֹת אִית לָהּ), and all is known in the eye of the intellect of the heart (וְכֹלָּא אִשְׁתְּמוֹדַע בְּעֵין הַשֵּׂכֶל דְּלִבָּא), as it is said: the heart knows, the heart understands (דְּאִתְּמַר בָּהּ הַלֵּב יוֹדֵעַ הַלֵּב מֵבִין). And what is said: And by the hand of the prophets I gave likeness (וּמַה דְּאָמַר וּבְיַד הַנְּבִיאִים אֲדַמֶּה) (Hosea 12). Likeness is not literal, but in the intellect of the heart, and not like the likeness of the eye (דִּמְיוֹן לָאו אִיהוּ, אֶלָּא בְּשֵׂכֶל דְּלִבָּא, וְלָאו כְּדִמְיוֹן דְּעֵינָא).

This is what is written: And to whom will you liken Me and I will be equal; and to whom will you liken God (הֲדָא הוּא דִכְתִיב וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה. וְאֶל מִי תְּדַמְּיוּן אֵל) (Isaiah 40). And there are visions like those who gaze in the stars (וְאִית חֶזְיוֹנוֹת כְּגוֹן הַחוֹזִים בַּכּוֹכָבִים), but the vision of prophecy is like the vision of the night (אֲבָל חֶזְיוֹן דִּנְבוּאָה אִיהוּ כְּחֶזְיוֹן לַיְלָה). Likenesses and visions are like one who understands a thing from a thing, and one who likens one thing to another (דִּמְיוֹנוֹת וְחֶזְיוֹנוֹת, כְּגוֹן הַמֵּבִין דָּבָר מִתּוֹךְ דָּבָר, וְהַמְּדַמֶּה דָּבָר לְדַבֵּר). But the vision that is in the eye of the intellect is like light that shines in the pupil of the eye (אֲבָל מַרְאֶה דְּאִיהִי בְּעֵין הַשֵּׂכֶל, אִיהִי כְּאוֹר דְּנָהִיר בְּבַת עֵינָא). The pupil of the eye is black (דְּבַת עֵינָא אִיהִי אוּכָּמָא). “Black am I and beautiful,” the light that shines in it is the whiteness within (שְׁחוֹרָה אֲנִי וְנָאוָה, אוֹר דְּנָהִיר בָּהּ הַהוּא חִוָּורוּ דִּלְגוֹ). And this pupil of the eye is: A commandment is a lamp (וְהַאי בַּת עֵינָא, אִיהִי נֵר מִצְוָה) (Proverbs 6). A light that shines in it from within, and Torah is light (נְהוֹרָא דְּנָהִיר בָּהּ מִלְּגוֹ, וְתוֹרָה אוֹר).

The Butzina Kadisha said (אָמַר בּוּצִינָא קַדִּישָׁא): This is what I meant (הַיְינוּ מַאי דַּאֲמֵינָא), that now, in the Orayta, Kudsha Berikh Hu [the Holy One, blessed be He] and His Shekhinta have been revealed to you (דִּכְעָן בְּאוֹרַיְיתָא אִתְגַּלְיָא לָךְ קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), and this is YHVH (וְהַאי אִיהוּ יְיָ): “In a vision I make Myself known to him” (בַּמַּרְאָה אֵלָיו אֶתְוַדָּע) (Numbers 12). “In a vision”—Imma Ila’ah [Supernal Mother] (בַּמַּרְאָה, אִמָּא עִלָּאָה). “I make Myself known”—to you in Da‘at [Knowledge] (אִתְיְדַע, לָךְ בְּדַעַת). The Son of Y-H (בֵּן יָ״הּ). “In a dream I speak with him”—the latter Hei (בַּחֲלוֹם אֲדַבֶּר בּוֹ, הֵ״א בַּתְרָאָה). A dream is in the closing of the eyes (חֶלְמָא, בִּסְתִימוּ דְּעַיְינִין). And because of this it is called an Aspaklaria [mirror] that does not shine (וּבְגִין דָּא אִתְקְרִיאַת אַסְפַּקְלַרְיָאָה שְׁאֵינָה מְאִירָה). Prophecy is a vision in the opening of the eyes (נְבוּאָה אִיהִי מַרְאֶה בִּפְתִּיחוּ דְּעַיְינִין). And there are three colors in the eye, corresponding to the three Patriarchs (וּשְׁלֹשָׁה גַּוְונִין בְּעֵינָא, לָקֳבֵל תְּלַת אֲבָהָן). In them shines the only daughter (דִּבְהוֹן נְהִירָא בַּת יְחִידָאָה), the two wings of the eye, Netzach [Victory] and Hod [Splendor] (תְּרֵין כַּנְפֵי עֵינָא, נֶצַח וְהוֹד). A vision does not appear except through them (מַרְאֶה לָא אִתְחַזְיָא אֶלָּא בְּהוֹן). When they are open, it is a waking vision (כַּד אִינּוּן פְּתִחִין, אִיהִי מַרְאֶה בְּהָקִיץ). And when they are closed, it is a vision in a dream (וְכַד אִינּוּן סְגִירִין, אִיהוּ מַרְאֶה בַּחֲלוֹם).

Ra‘aya Meheimna said to him (אָמַר לֵיהּ רַעְיָא מְהֵימָנָא): Blessed are you before Kudsha Berikh Hu (בְּרִיךְ אַנְתְּ לְקוּדְשָׁא בְּרִיךְ הוּא). Arise, complete the commandments (קוּם אַשְׁלִים פִּקּוּדִין), to illuminate by them the supernal vision for Kudsha Berikh Hu (לְאַנְהֲרָא מַרְאֶה עִלָּאָה בְּהוֹן, לְקוּדְשָׁא בְּרִיךְ הוּא). p1-18

The Holy Luminary said to him: Yod is the pupil of the eye, for a commandment is a lamp and Torah is light (אָמַר לֵיהּ בּוּצִינָא קַדִּישָׁא, יו״ד אִיהִי בַּת עֵינָא, כִּי נֵר מִצְוָה וְתוֹרָה אוֹר) (Proverbs 6). Hei-Vav-Hei shines in it, the three colors of the eye and the two wings of the eye (ה״ו מַנְהִיר בָּהּ, ג׳ גַּוְונִין דְּעֵינָא, וּתְרֵין כַּנְפֵי עֵינָא). Five lights shine in it from within, the supernal Hei which is the light of the vision (חָמֵשׁ אוֹר נְהִרִין בָּהּ מִלְּגָאו, ה׳ עִלָּאָה דְּאִיהִי אוֹר הַמַּרְאֶה).

The commandment is to perform levirate marriage (Yibbum) with the wife of the brother (פִּקּוּדָא לְיַבֶּם אֵשֶׁת הָאָח). And this secret we have established, that he does good and truth with his brother who is dead, that he not be cast out from that world (וְרָזָא דָא הַא אוּקִימְנָא, דְּאִיהוּ עֲבִיד טִיבוּ וּקְשׁוֹט עִם אֲחוּהִי מֵיתָא, דְּלָא לִישְׁתְּצֵי מֵהַהוּא עָלְמָא). Because that man who died without children does not pass the wall of iron to enter the palace of the King (בְּגִין דְּהַהוּא בַּר נָשׁ דְּמִית בְּלָא בְּנִין לָא אַעְבַּר כּוֹתַלָא דְפַרְזְלָא לְמֵיעָל גּוֹ פַּלְטֵרִין דְּמַלְכָּא). For the wall of iron stands between this world and the other world (בְּגִין דְּכֹתָלָא דְפַרְזְלָא קַיָימָא בֵּין הַאי עַלְמָא לְעַלְמָא אַחֲרָא), and beyond that wall stand one thousand and six hundred thousand destructive angels, and they are all called masters of shields, masters of the gate (וְבַתַר הַהוּא כּוֹתַלָא קַיְימָן אֶלֶף וְשִׁיתִין רִיבּוֹא מַלְאֲכֵי חַבָּלָה, וְכֻלְּהוּ אִקְרוּן מָארֵי תְרִיסִין, מָארֵי דְּבָבוּ).

Sharp swords of flaming fire are in their hands (סַיְיפֵי שְׁנַנָן דְּנוּרָא מֵלַהָטַן בִּידַיְיהוּ). And within that wall are sixty thousand palaces of darkness (וְגוֹ הַהוּא כּוֹתַלָא אִית בֵּיהּ שִׁיתִּין אַלְפֵי הֵיכָלִין דְּחַשׁוֹכָא). And in every palace are openings to Gehinnom (וְכָל הֵיכָלָא וְהֵיכָלָא אִית בֵּיהּ כַּוִין פְּתִיחָן לְגֵיהִנָּם). And all those who did not merit children in this world, when they leave it and go to enter that other world, they encounter that wall (וְכָל אִינוּן דְּלָא זָכוּ בְּבָּנִין בְּהַאי עַלְמָא, כַּד נַפְקִין מִינֵיהּ וְאַזְלִין לְאָעָלָא לְהַהוּא עַלְמָא אַחֲרָא וּפָגְעוּ גוֹ הַהוּא כּוֹתַלָא). And all those masters of shields go out and drive them, and bring them into those palaces, and they sit there until they are redeemed (וְנָפְקִין כָּל אִינוּן מָארֵי תְרִיסִין וְטַרְדִין לוֹן, וְעָאלִין לוֹן גוֹ אִינוּן הֵיכָלִין וְיַתְבִין תַּמָּן עַד דְּיִתְפָּרְקוּן). And every day they taste the taste of Gehinnom, even though he is meritorious, except if his merits are great and the merit of the Patriarchs (וּבְכָל יוֹמָא וְיוֹמָא טַעֲמִין טַעְמָא דְגֵיהִנָּם, אַף עַל גַּב דְּאִיהוּ זַכָּאָה. בָּר אִי זְכוּתֵיהּ סַגִּי וּזְכוּתָא דְּאַבָהָן). And these are those who strove in them and could not prevail (וְהָנֵי אִינוּן דְּאִשְׁתְדָלוּ בְּהוּ וְלָא יָכְלוּ).

Because all those from whom the supernal likeness did not extend in this world do not enter into that other world (בְּגִין דְכָל אִינוּן דְּלָא אִתְפְּשָׁט מִנְּהוֹן דִּיּוּקְנָא דִּלְעֵילָּא בְּהַאי עַלְמָא לָא עָאלִין גוֹ הַהוּא עַלְמָא). And all those who did not strive in this world to have children (וְכָל אִינוּן דְּלָא אִשְׁתָדְלוּ בְּהַאי עַלְמָא בִּבְּנִין), when they depart from this world and draw near to that wall (כַּד נַפְקֵי מֵהַאי עַלְמָא קְרִיבוּ גוֹ הַאי כּוֹתַלָא), those masters of shields go forth and drive them away with flaming fire (וְנָפְקִין הַנְהוּ מָארֵי תְרִיסִין וְטַרְדִין לוֹן בְּנוּרָא מְלַהֲטָא). And among those palaces there is one palace (וְגוֹ אִינוּן הֵיכָלִין אִית הֵיכָלָא חֲדָא). And that palace is called the palace of the workers of iniquity (וְהַהוּא הֵיכָל אִקְרֵי הֵיכָל פּוֹעֲלֵי אָוֶן), and they take him and bring him into that palace (וְנָטְלִין לֵיהּ וְעָאלִין לֵיהּ בְּהַהוּא הֵיכָלָא), and there he is driven about every day (וְתַּמָּן אִתְטְרִיד בְּכָל יוֹמָא), and this is harsher than Gehinnom (וְדָא קָשֶׁה מֵגֵּיהִנָּם).

If he has a Paroka [redeemer], it is good (אִי אִית לֵיהּ פָרוֹקָא, יֵאוֹת). And if not, he does not depart from there forever (וְאִי לָאו, לָא נָפִיק מִתַּמָּן לְעָלְמִין). And about this it is written: “Happy is the man who has filled his quiver with them” (וְעַל דָּא כְּתִיב אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֵת אַשְׁפָּתוֹ מֵהֶם) (Psalms 127). When those who did not merit have a Paroka [redeemer], that very woman is required (כַּד אִית לוֹן פָרוֹקָא לְאִינוּן דְּלָא זָכוּ, אִיצְטְרִיךְ לְּהַהִיא אִתְּתָא מַמָּשׁ).

For he left there, in the place where his soul and his will were constantly set (דְהוּא שָׁבָק תַּמָּן, בְּאֲתָר דְּנַפְשֵׁיהּ וּרְעוּתֵיהּ הֲוָה שַׁוִי תָּדִיר), and cleaving in desire and longing (וְאַדְבָּק בִרְעוּתָא וְתִיאוּבְתָּא). And when the brother of the deceased joins with that place (וְכָד אִשְׁתַּמַּשׁ בְּהַהוּא אֲתָר אֲחוּהָ דְּמִיתָא), that attachment of the soul’s longing, which he left in that place, is aroused (הַהוּא דַבִּיּקוּ דְתִיאוּבְתָּא דְנַפְשָׁא דְשָׁבָק בְּהַהוּא אֲתָר אִתְעָר), through the arousal of his wife, who is aroused toward him (בְּאִתְעָרוּתָא דְאִתְּתֵיהּ דְאִתְעֲרָת לְגַבֵּיהּ), and of his brother, who sets his will upon brotherhood in that place (וְאֲחוּהָ דְּשַׁוִי רְעוּתֵיהּ בְּאַחֲוָה בְּהַהוּא אֲתָר). Then this arousal awakens that deceased one in those palaces, and he goes forth from there (כְּדֵין אִתְעָרוּ דָא מִתְעָר לְהַהוּא מֵיתָא בְּאִינוּן הֵיכָלִין וְנָפַק מִתַּמָּן). And one appointed officer from those masters of shields comes with him (וְחַד מְמַנָּא מֵאִינוּן מָארֵי תְרִיסִין אָתֵי עִמֵּיהּ), and the man returns to that place (וְאִתְהַדָר בַּר נָשׁ לְהַהוּא אֲתָר), and returns to the days of his youth (וְיָשׁוּב לִימֵי עֲלוּמָיו).

That appointed officer calls over him (הַהוּא מְמַנָּא קָרֵי עָלֵיהּ): Woe, for he expends his reward upon his correction (וַוי דְּנָפִיק אַגְרֵיהּ בְּטִיקוּלֵיהּ). One who was old is restored to youth, so that they may laugh at him (מַאן דְהָוָה סִיב אִתְהַדָר רַבְיָא לְחַיָּכָא בֵּיהּ). And with all this, Kudsha Berikh Hu desires to do good to him (וְעִם כָּל דָּא, קוּדְשָׁא בְּרִיךְ הוּא רְעוּתֵיהּ לְמֶעְבַּד עִמֵּיהּ טִיבוּ), that he be corrected in this world (לְאִתְתַּקְנָא בְּהַאי עַלְמָא), and this is what his Master desired concerning him (וְדָא אִיהוּ דְּמָארֵיהּ אִתְרְעֵי בֵּיהּ). A youth from twelve years old who has not completed twenty years (רַבְיָא מִתְרֵיסָר שְׁנִין דְּלָא אַשְׁלִים לְעֲשְׁרִין), or a youth who did not marry (אוֹ דְּאִיהוּ רַבְיָא דְּלָא נָסִיב), Kudsha Berikh Hu uproots him (קוּדְשָׁא בְּרִיךְ הוּא אַעְקַר לֵיהּ), and afterward plants him on the side of his father, with difficulty (וְשָׁתִיל לֵיהּ לְבָתַר בְּסִטְרָא דְאָבוֹי בְּקַשְׁיוּ), and this one does not go to that wall (וְדָא לָא אָזִיל לְהַהוּא כּוֹתַלָא). Between Gan Eden and Gehinnom there is a swamp, and this is the swamp of dispute (בֵּין גַּן עֵדֶן וְגֵיהִנָּם אִיכָּא חַד טִינָרָא וְדָא הוּא טִינָרָא דְמַחְלוֹקֶת).

Why is it called thus? Because all the people of the world make controversy with their masters over that youth (אֲמַאי אִקְרֵי הָכִי, בְּגִין דְכָל בְנֵי עַלְמָא עַבְדִּין פְּלִיגָּא בְּמָארֵיהוֹן עַל הַהוּא רַבְיָא). And Kudsha Berikh Hu saw in him that he would not succeed, for if he were left, he would not be planted in good planting (וְקוּדְשָׁא בְּרִיךְ הוּא חָמֵי בֵּיהּ דְּלָא יִצְלָח, דְּאִי אִתְקַשֵׁי לָא אִתְנַטַּע בִּנְטִיעָא שַׁפִּיר). And now that he is soft and fit to be uprooted, Kudsha Berikh Hu uprooted him and planted him (וְהַשְׁתָּא דְּאִיהוּ רְכִּיכָא וְיֵאוֹת לְאִתְעֲקְרָא, אִתְעַקָר וְשָׁתִיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא). When he is uprooted he enters that swamp (כַּד אִתְעַקָר עֲאל לְגַבֵּיהּ הַהוּא טִינָרָא), and there are known palaces (וְתַּמָּן הֵיכָלִין יְדִיעָאן), and many troops and camps stand there (וַחֲיָלִין וּמַשִּׁירְיָין סַגִּיאִין קַיְימִין תַּמָּן), appointed over them (דְמְמוּנִין עֲלַיְיהוּ). And all stand by reckoning (וְכֻלְּהוּ בְּחוּשְׁבָּנָא קַיְימֵי), and remain there until they are redeemed on the side of their father (וְקַיְימֵי תַּמָּן עַד דְאִתְפְּרִיקוּ בְּסִטְרָא דְאָבוֹי). And if not their father, sometimes they remain fifty years (וְאִי לָאו אֲבוֹי, זִמְנִין דְקַיְימֵי לְחַמְשִׁין שְׁנִין), and Kudsha Berikh Hu does good with him (וְעָבִיד בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא טִיבוּ), and redeems him by one close to him or his brother (וְאִיפְרָק בִּקְרִיבָא דְקָרִיב לֵיהּ אוֹ אֲחוּהָ). And how many redemptions Kudsha Berikh Hu prepares (וְכַמָּה פִרוּקֵי אַזְמִין קוּדְשָׁא בְּרִיךְ הוּא), for that man (לְהַהוּא בַּר נָשׁ). The first body-what shall be with it (גוּפָא קַדְמָאָה מָה תְּהֵא מִנֵּיהּ).

The Friends asked before him (שְׁאֵלְתָּא שָׁאִילּוּ קָמֵיהּ חַבְרַיָּיא), shall that body endure or not (אִי יִתְקַיַּים הַהוּא גוּפָא, אִי לָאו). If you say it shall not endure (אִי תֵימָא דְלָא יִתְקַיַּים), would the works of the hands of Kudsha Berikh Hu be lost (וְכִי יֵיבְדוּן עוֹבָדֵי יְדוֹי דְקוּדְשָׁא בְּרִיךְ הוּא). If he was guilty it would be enough (אִי חַיָּיבָא הֲוָה סַגִּי), and not seen to endure (וְלָא אִתְחֲזֵי לְאִתְקַיְימָא), we would not ask (לָא שְׁאִילְנָא). Surely it is lost and does not endure (דְּוַדַּאי אִתְאֲבִיד וְלָא אִתְקַיַּים). But those who returned to this world and were repaired (אֲבָל כַּמָה אִינוּן דְאִתְהֲדָרוּ לְהַאי עַלְמָא וְאִתְתְּקָנוּ), their bodies-what shall be with them (גוּפָא מָה תְּהֵא מִנֵּיהּ). That body is not lost (הַהוּא גוּפָא לָא אִתְאֲבִיד), for Kudsha Berikh Hu does not lose the works of His hands (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא לָא יֵאַבֵּד עוֹבָדֵי יְדוֹי), and creatures are destined to be made from them (וּבִּרְיָין זְמִינִין לְמֶעְבַּד מִנַיְיהוּ). And they are bodies that returned without spirit (וְאִינוּן הֲווּ גּוּפִין דְאִתְהַדְרָן בְּלָא רוּחָא). When Kudsha Berikh Hu prepares to revive the dead (כַּד זָמִין קוּדְשָׁא בְּרִיךְ הוּא לְאַחָיָיא מֵתַיָּיא), these are built and stand forty days without spirit (אִלֵּין יִתְבְּנוּן וִיקוּמוּן אַרְבְּעִין יוֹמִין בְּלָא רוּחָא). And Kudsha Berikh Hu has mercy on them (וְקוּדְשָׁא בְּרִיךְ הוּא חַס עֲלַיְיהוּ), and sends upon them the spirit that blows from Gan Eden (וּמְשַׁדֵר עֲלַיְיהוּ רוּחָא דְנַשִׁיב בְּגִנְתָּא דְעֵדֶן), and they stand in their existence (וִיקוּמוּן בְּקִיּוּמֵיהוֹן), and serve the Righteous who engage in the Orayta (וִיהוֹן שַׁמָּשִׁין לְצַדִּיקַיָּיא דְמִתְעֲסְקִין בְּאוֹרַיְיתָא). And these die as before (וְאִלֵּין יְמוּתוּן כְּמִלְקַדְמִין), and afterwards they will be raised again (וּלְבָתַר יְקַיְמוּן לוֹן). And about this it is written: And I praise the dead who are already dead more than the living who are yet alive (וְעַל דָּא כְּתִיב וְשַׁבַּח אֲנִי אֵת הַמֵּתִים שֶׁכְּבָר מֵתוּ מִקַּדְמָת דְּנָא) (Ecclesiastes 4). When they rise, they shall know their Master, but not with clear knowledge like other men, and these are servants of the holy people (כַּד יְקוּמוּן יִנְדְּעוּן לְמָארֵיהוֹן יְדִיעָה דְּלָא בְּרִירָא כִּשְׁאָר בְּנֵי נָשָׁא, וְאִלֵּין שַׁמָּשִׁין דְעֲמָא קַדִּישָׁא).

In the book of Shlomo it is written of these bodies: And many of those who sleep in the dust shall awake, some to everlasting life and some to shame (בְּסִפְרָא דִשְׁלֹמֹה עַל אִלֵּין גוּפִין כְּתִיב, וְרַבִּים מִיְשֵׁנֵי אַדְמַת עֲפַר יָקִיצוּ אֵלֶּה וְגוֹ׳ וְאֵלֶּה וְגוֹ׳) (Daniel 12). Both the meritorious and the guilty shall rise (בֵּין זַכָּאִין בֵּין חַיָּיבִין יְקוּמוּן). And about this it is written of them in closed language: “And many,” and it does not say who they are (וְעַל דָּא כְּתִיב בְּהוּ בְּאוֹרַח סָתִים, וְרַבִּים. וְלָא כְּתִיב מַאן אִינוּן). And because of all this, even though we say they were broken, not so (וּבְגִין כָּל דָא אַף עַל גַּב דְּאַמְרִינָן דְּאִתַּבָּרוּ לָאו הָכִי). For we have no body from those that shall not rise, from the generation of the Flood and the generation of Dispersion, and they will be broken as before (דְהָא לֵית לָן גוּפָא מֵאִלֵּין דְּלָא יְקוּמוּן מִדּוֹר הַמַּבּוּל וְדוֹר הַפָּלַגָה, וְיִתְבְּרוּן כְּמִלְקַדְמִין).

Concerning the generation of the Flood, what is written of them? (דוֹר הַמַּבּוּל מָה כְּתִיב בְּהוּ). “For all flesh had corrupted its way” (כִּי הִשְׁחִית כָּל בָּשָׂר אֵת דַּרְכּוֹ) (Bereshit 6). They damaged that limb; therefore they were punished (מְחַבְּלִין הַהוּא שָׁיְיפָא. בְּגִין כָּךְ אִתְעַנְשׁוּ). So too here, all those who did not merit children have no portion in that world until they are rectified (אוּף הָכָא כָּל אִינוּן דְּלָא זָכוּ לִבְנִין, לֵית לוֹן חוּלָקָא בְּהַהוּא עַלְמָא עַד דְמִתְתַקְנָן). And even after fifty generations, Kudsha Berikh Hu restored them, as has been established (וַאֲפִילּוּ לְחַמְשִׁין דָרִין אַהְדַּר לוֹן קוּדְשָׁא בְּרִיךְ הוּא כְּמָה דְּאִתְּמַר). The commandment is to perform Chalitzah [removal of the shoe] for his brother’s wife (פִּקּוּדָא לַחֲלוֹץ אֵת יְבִמְתוֹ). Behold, it has been said: since neither this one nor that one has desire (הַא אִתְּמַר הוֹאִיל וְלֵית רְעוּתָא דְּהַאי אוֹ דְּהַאי), and they were not rectified in love, Chalitzah [removal of the shoe] must be performed (וְלָא אִתְתַּקְנָן בְּחַבִיבוּ, אִית לַחֲלוֹץ). And if you say: in the place where life abides, there is a sandal in the beauty of the rectification of the feet (וְאִי תֵּימָא בְּאֲתָר דְּשַׁרְיָין חַיִּים אִית סַנְדָּל בְּשַׁפִּירוּ דְתִקּוּנָא דְרַגְלִין), as it is written: “How beautiful are your steps in sandals, O noble daughter,” and so on (דִּכְתִיב מָה יָפוּ פְּעָמַיִךְ בַּנְּעָלִים בַּת נָדִיב וְגוֹ׳) (Song of Songs 7), because this is the place in which life abides (בְּגִין דְדָא אִיהוּ אֲתָר דְּשַׁרְיָין בֵּיהּ חַיִּים). And in the place where death abides, there is no sandal at all (וּבַאֲתַר דְּשַׁרְיָא בֵּיהּ מוֹתָא לֵית סַנְדָּל כְּלָל), because it is the side in which there is no rectification of the feet of man (בְּגִין דְּאִיהוּ סִטְרָא דְּלֵית בֵּיהּ תִיקוּנָא דְרַגְלִין דְּבַּר נָשׁ). And because of this there is no sandal in it (וּבְגִין כָּךְ לֵית בֵּיהּ סַנְדָּל). And all those sides that spread from it alter their feet, until they become like the foot of a rooster (וְכָל אִינוּן סִטְרִין דְּמִתְפַּשְׁטִין מִנֵּיהּ, כּוּלְּהוּ מְשַׁנְיָין רַגְלִין עַד דְּאִשְׁתַּנֵי כְּרַגְלָא דְתַרְנֵגוֹלָא). The Queen of Sheba—it is written: “And she came to test him with riddles” (מָלְכַּת שְׁבָא כְּתִיב וַתָּבֹא לְנָסוֹתוֹ בְחִידוֹת) (I Kings 10). One [of the riddles] was that she made for his feet a sandal of the Sitra Aḥra [Other Side] (חֲדָא דְּעָבִיד לְרַגְלוֹי סָנְדְּלָא דְּסִטְרָא אוֹחֲרָא). What is written? “And the king told her all that was in her heart” (מָה כְּתִיב וַיַּגֵּד לָהּ הַמֶּלֶךְ אֵת כָּל לְבָבַהּ). And it is not written: “And he made for her” (וְלָא כְּתִיב וַיַעֲשׂ לָהּ).

He revealed the secret to her (גָלֵי לָהּ רָזָא), and did not need to make for her the sandal (וְלָא אִצְטְרִיךְ לְמֶעְבַּד לָהּ סָנְדְּלָא), for this is not the way of that side in this matter (דְלָאו אוֹרְחָא לְהַאי סִטְרָא בְּהַאי). And because of this, whoever sees in his dream that sandals are given to his feet, life is certainly entrusted to him (וּבְגִין כָּךְ מַאן דְּחָמֵי בְּחֶלְמֵיהּ דְּיַהֲבִין לֵיהּ סָנְדָלִין לְרַגְלוֹי, וַדַּאי חַיִּין אִתְמָסְרִין לֵיהּ). And whoever sees that the sandal is removed from him shall be delivered over to the judgment of the Sitra Aḥra [Other Side], unless he repents (וּמָאן דְּחָמֵי דְאַעֲדָן מִנֵּיהּ סָנְדְּלָא, בְּדִינָא סִטְרָא אוֹחֲרָא יִתְמֶסָר, אִי לָא יֵתוּב). And because of this, it is necessary to remove this one and cast him into the dust (וְעַל דָּא אִית לְאַשְׁלַפָא לְהַאי וּלְמֵיהַב לֵיהּ גּוֹ עַפְרָא). This is the secret: the sandal to which he is accustomed, do not remove it, in order not to remove it from him (רָזָא דָא סָנְדְּלָא דְּאִיהוּ רָגִיל בֵּיהּ לָא תִשְׁלוֹף, בְּגִין דְּלָא לְאַעֲדָאָה מִנֵּיהּ).

But another sandal is required to remove from him, and how many they are (אֲבָל אִיצְטְרִיךְ סָנְדְּלָא אַחֲרָא לְמִשְׁלָף מִנֵּיהּ, וְכַמָּה אִינוּן). And these masters of shields (וְאִלֵּין מָארֵי תְרִיסִין) on that side (בְּהַהוּא סִטְרָא) gather there (דְמִתְכַּנְפֵי תַּמָּן) to remove that sandal (לְאַנְעֲלָא הַהוּא סָנְדְּלָא) from that side (לְהַהוּא סִטְרָא), but they cannot (וְלָא יַכְלִין). That dead one turned toward him (אַהְדַּר לְגַבֵּיהּ הַהוּא מֵיתָא) and brought a claim upon him (וְקָא טָעִין עָלֵיהּ) before Kudsha Berikh Hu (קָמֵיהּ דְקוּדְשָׁא בְּרִיךְ הוּא) to have compassion upon him (לְמֵיחָס עָלֵיהּ). And Kudsha Berikh Hu had compassion upon him (וְקוּדְשָׁא בְּרִיךְ הוּא חַס עָלֵיהּ). And because of that sandal (וּבְגִין הַהוּא סָנְדְּלָא), he returned to that place (אַהְדַּר לְהַהוּא אֲתָר) for forty days (אַרְבְּעִין יוֹמִין) and was separated from that dead one (וְאִתְעָדֵי מֵהַהוּא מֵיתָא) and all those masters of shields of his (וְכָל אִינוּן מָארֵי תְרִיסִין דִּילֵיהּ). And Kudsha Berikh Hu gave him punishment (וְקוּדְשָׁא בְּרִיךְ הוּא יָהִיב לֵיהּ עוֹנָשָׁא) and redeemed him (וּפָרִיק לֵיהּ), but he did not enter into the sanctuary (אֲבָל לָא עֲאל גּוֹ מַקְדְּשָׁא). And a place is prepared for them (וַאֲתָר מִתְתַּקְנָא לְהוּ) outside the Garden of Eden (לְבָר מִגִּנְתָא דְעֵדֶן), and there they stand (וְתַמָּן קַיְימִין) and give thanks (וְאוֹדָן) and praise Kudsha Berikh Hu (וּמְשַׁבְּחָן לְקוּדְשָׁא בְּרִיךְ הוּא). And they see Him from afar (וְחָמָאן לֵיהּ מֵרָחִיק), and that Nehiru [Light] of delight of the Righteous (וְהַהוּא נְהִירוּ דְעִדוּנָא דְּצַדִּיקַיָּיא) in the Garden of Eden (בְּגִנְתָּא דְעֵדֶן), and they are ashamed because of their deeds (וְאִכְסָפוּ בְּעוֹבָדִין). Happy are the righteous (זַכָּאִין אִינוּן צַדִּיקַיָּיא) in this world (בְּעָלְמָא דֵין) and in the World to Come (וּבְּעָלְמָא דְאָתֵי).

(Deuteronomy 25) Forty shall he strike him, and he shall not add (אַרְבָּעִים יַכֶּנּוּ לֹא יוֹסִיף וְגוֹ׳). This command is to strike the wicked one (פִּקּוּדָא דָּא לְהַלְקוֹת לְרָשָׁע), who is Samael (דְּאִיהוּ סָמָאֵל), whom Kudsha Berikh Hu is destined to smite with fifty blows (דְּעָתִיד קוּדְשָׁא בְּרִיךְ הוּא לְמַחֲאָה לֵיהּ חַמְשִׁין מָחָאן). Because he made himself a deity (בְּגִין דְּעָבַד גַּרְמֵיהּ אֱלוֹהַּ). Let unity come (יֵיתֵי יִחוּדָא), which Yisrael unifies daily (דִּמְיַיחֲדָן בֵּיהּ יִשְׂרָאֵל בְּכָל יוֹמָא), in twenty-five letters (בְּכ״ה אַתְוָון), and smite with them (וְיִמְחֵי בְּהוֹן) the one who made himself a deity (לְמַאן דְּשַׁוֵּי גַּרְמֵיהּ אֱלוֹהַּ), but he is only a filthy slave (וְלָאו אִיהוּ אֶלָּא עֶבֶד מְטוּנָּף). And those who sinned with the Heh (וְאִלֵּין דְּסָרְחוּ בְּהֵ״א), Kudsha Berikh Hu prepared for them smiting (תַּקִּין לוֹן קוּדְשָׁא בְּרִיךְ הוּא (לְמַחֲאָה)) with Yod-Heh-Vav (בְּיוֹ״ד הֵ״א וָא״ו), which are forty minus one (דְּאִינּוּן אַרְבָּעִים חָסֵר חַד). And with this Name (וּבְהַאי שְׁמָא), Kudsha Berikh Hu smote ten afflictions to Adam (מָחָא קוּדְשָׁא בְּרִיךְ הוּא עַשְׂרָה מַכְתְּשִׁין לְאָדָם), and ten to Eve (וְעַשְׂרָה לְחַוָּה), and ten to the serpent (וְעַשְׂרָה לְנָחָשׁ), and nine to the earth (וְתִשְׁעָה לְאַרְעָא), because they all sinned with the letter Heh (בְּגִין דְּכֻלְּהוּ סָרְחוּ בְּאָת הֵ״א). And because of this (וּבְגִין דָּא), (Bereshit 3) Because you have done this (כִּי עָשִׂיתָ זֹאת). p1-19

Distance yourself from a false matter (מִדְּבַר שֶׁקֶר תִּרְחָק). (Deuteronomy 25) When brothers dwell together, and one of them dies and has no son (כִּי יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין לוֹ וְגוֹ׳), his brother’s wife shall come to him, and he shall take her to himself as a wife and perform yibbum with her (יְבָמָה יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ). This commandment is to perform Yibbum [levirate marriage] with a brother’s wife (פִּקּוּדָא דָּא לְיַבֵּם אֵשֶׁת אָח), for the wife of a brother is Dalet (דְּאֵשֶׁת אָח אִיהִי ד׳), and with Aḥ [brother]—Alef-Chet—she forms Eḥad [One] (וְעִם א״ח אִיהִי אֶחָד). And if, Heaven forbid, his heart is not directed toward her (וְאִם חַס וְשָׁלוֹם לִבֵּיהּ לָאו אִיהוּ), to bring Aḥ [brother] upon Dalet (לְמַיְיתֵי אָח עַל ד׳), for she is the wife, the mate of the brother (דְּאִיהִי אִתְּתֵיהּ בַּת זוּגֵיהּ דא״ח), he makes separation (עָבִיד פִּרוּדָא), and Sama’el, the El Aḥer [Other God], enters into the middle (וְעָאל סָמָאֵל אֵל אַחֵר בְּאֶמְצָעִיתָא). And of him it is said (וְאִתְּמַר בֵּיהּ): “And he spilled [it] on the ground, so as not to give seed to his brother,” and so on (וְשִׁחֵת אַרְצָה לְבִלְתִּי וְגוֹ׳) (Bereshit 38). For the thorn of the letter Dalet was removed from Eḥad [One] (דְּאִסְתַּלָּק קוֹצָא דְּאָת ד׳ מִן אֶחָד). And because of this (וּבְגִין דָּא), “And it was, when he came to his brother’s wife, he spilled [it] on the ground, so as not to give seed to his brother” (וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה לְבִלְתִּי נְתָן זֶרַע לְאָחִיו) (Bereshit 38). And the wasting of the seed (וְהַשְׁחָתַת זַרְעָא) withheld from him many blessings (מָנַע מִנֵּיהּ כַּמָה בִּרְכָאן), and brought about separation of the unity (וּפִרוּדָא דְּיִחוּדָא). And because of this (וּבְגִין דָּא), “Er, the firstborn of Yehudah, was evil in the eyes of Hashem, and Hashem killed him” (וַיְהִי עֵר בְּכוֹר יְהוּדָה רַע בְּעֵינֵי ה׳ וַיְמִיתֵהוּ ה׳) (Bereshit 38).