Daf 282b (דַּף רפ״ב ע״ב)

And you, Eliyahu (וְאַנְתְּ אֵלִיָּהוּ), who ascended above (דִּסְלִיקַת לְעֵילָּא), to the Cause of causes (לְעִילַּת הָעִילּוֹת), and He has loaded you with all good (וְהוּא טָעִין לָךְ מִכָּל טוּב), descend to her (נָחִית לְגַבָּהּ), and be as a cherub below (וְתֶהֱוֵי כְּרוּב תְּחוֹתָא), to descend to her full of all goodness (לְנַחְתָּא לָהּ מְלֵאָה כָּל טוּב). And the angels of Abba and Imma (וּמַלְאָכִין דְּאַבָּא וְאִמָּא), who are Y-H (דְּאִינּוּן יָ״הּ), some say: they hid her (נ״א אַסְתְּרוּ לָהּ) (אַסְחֲרוּ לָךְ), in her descent (בִּנְחִיתוּ דִּילָהּ). And the angels of her Husband (וּמַלְאָכִין דְּבַעְלָהּ), the Son of Abba and Imma (בְּרָא דְּאַבָּא וְאִמָּא), Vav (ו׳), they cover her (כַּסִּיאוּ לָהּ), and they fly with her (וּמְעַפְפִין לָהּ), with six wings (מִשִּׁית גַּדְפִין), A”B”G Y”T”Z (אַב״ג יִת״ץ), and with the thirty-six that hang from them (וְבְּל״ו דְּתַלְיָין מִנַּיְיהוּ), as the number thirty-six (כְּחֶשְׁבוֹן ל״ו). Certainly they are the Seraphim standing above Him (וַדָּאִי אִיהוּ שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ). And the descent of Hashem - some say: Y-H (נ״א י״הּ) (וּנְחִיתַת יְיָ דִּילֵיהּ) - is hidden, covered in them (טְמִירָא מְכוּסָּה בְּהוֹן). And the angels that are of the Tzaddik, the Living One of the worlds (וּמַלְאָכִין דְּאִינּוּן דְּצַדִּיק חַ״י עָלְמִין), support her upon you (אַסְמִיכוּ לָהּ עָלַיְיכוּ), as the beasts support the Throne (כְּחֵיוָן דְּסַמְכִי לְכֻרְסְיָיא). For even though the hei of Atzilut (דְּאַף עַל גַּב דְּהֵ״א דַּאֲצִילוּת), the Name of Hashem (דִּשְׁמָא דִּיְיָ), she is the support of all (אִיהִי סְמִיכַת לְכֻלְּהוּ), you have no power to fly upward (לֵית לְכוֹן לְפָרְחָא לְעֵילָּא), nor to descend downward (וּלְנַחְתָּא לְתַתָּא), except through her (בַּר מִינָהּ). Like the limbs of the body (כְּאֵבָרִין דְּגוּפָא), which have no movement except from the soul (דְּלֵית לְהוֹן תְּנוּעָה בַּר מִנִּשְׁמָתָא), so the limbs that she has (דְּאֵבָרִין דְּאִית לָהּ), they are spread upon you (אִתְפְּשָּׁטוּ עָלַיְיכוּ), to support you through them (לְסַמְכָא לְכוֹן בְּהוֹן).

For so is Hashem (דְּהָכִי אִיהִי יְיָ), like the sea (כְּיַמָּא): if it has vessels (אִי אִית לָהּ מָאנִין), they are filled from it (מִתְמַלְּיָין מִנָּהּ), and they spread out in them (וּמִתְפַּשְּׁטִין בְּהוֹן), like rivers that spread from the sea upon the earth (כַּנְּחָלִים דְּמִתְפַּשְּׁטִין מִן יַמָּא עַל אַרְעָא). But if not (וְאִי לָאו), she is Hashem by herself alone (אִיהִי יְיָ בְּגַרְמָא יְחִידָאָה), without the spreading of rivers (בְּלָא אִתְפַּשְּׁטוּתָא דְּנַחֲלִין). So the vessels of the Shekhinta (הָכִי מָאנִין דִּשְׁכִינְתָּא), they are the holy angels above (אִינּוּן מַלְאֲכִין קַדִּישִׁין לְעֵילָּא), and Yisrael below (וְיִשְׂרָאֵל לְתַתָּא). If there are among them masters of qualities (אִי אִית בְּהוֹן מָארֵי מִדוֹת), masters of Chesed, the pious (מָארֵי חֶסֶד חֲסִידִים), mighty ones, masters of Torah (גִּבּוֹרִים מָארֵי תּוֹרָה), prophets and writings (נְּבִיאִים וּכְתוּבִים), Tzaddikim (צַדִּיקִים), men of kingship (אַנְשֵׁי מַלְכוּת), as it is said of them (דְּאִתְּמַר בְּהוֹן), “And in whom there was strength to stand in the palace of the king” (Daniel 1) (וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמוֹד בְּהֵיכַל הַמֶּלֶךְ), in the standing of prayer (בַּעֲמִידָה דִּצְלוֹתָא). In the palace of the King, Adonai, their King is Hashem (בְּהֵיכָלָא דְּמַלְכָּא אֲדֹנָ״י, מַלְכָּא דִּילָהּ יְיָ). And they are wise and understanding, the heads of Yisrael (וְהֵם חֲכָמִים וּנְבוֹנִים רָאשֵׁי יִשְׂרָאֵל).

But not the heads of the Erev rav (וְלָא רָאשֵׁי עֵרֶב רַב), of whom it is said, “Her adversaries became the head” (Lamentations 1) (דְּאִתְּמַר בְּהוֹן, הָיוּ צָרֶיהָ לְרֹאשׁ). She spreads over them in her ten Sefirot (אִיהִי אִתְפַּשְּׁטַת עָלַיְיהוּ בְּעֶשֶׂר סְפִירָן דִּילָהּ).

At that time (בְּהַהוּא זִמְנָא), the Cause of causes descends (נָחִית עִלַּת הָעִלּוֹת), in Yod-Hei-Vav-Hei (בְּיוֹד הֵ״א וָא״ו הֵ״א), to descend upon them (לְנַחְתָּא עָלַיְיהוּ), to raise the Shekhinta upon them (לְאָקָמָא שְׁכִינְתָּא עָלַיְיהוּ). And at the time, “And he turned this way and that, and he saw that there was no man” (Exodus 2) (וּבְזִמְנָא וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ), she said, “Why should I be like one who veils herself” (Song of Songs 1) (אִיהִי אַמְרַת, שַׁלָּמָה אֶהְיֶה כְּעוֹטְיָה), wrapped in a body that is not spread upon them (מְעוּטֶּפֶת בְּגַרְמָא דְּלָא אִתְפַּשְּׁטַת עָלַיְיהוּ). And Kudsha Berikh Hu cried out over her and said, “How does she sit alone” (Lamentations 1) (וְקוּדְשָׁא בְּרִיךְ הוּא צָוַוח עָלֵהּ וְאָמַר, אֵיכָה יָשְׁבָה בָדָד).

Meanwhile, the Holy Luminary rose and said (אַדְּהָכִי, קָם בּוּצִינָא קַדִּישָׁא וְאָמַר), Master of the world (רִבּוֹן עָלְמָא), behold here is the Ra‘aya Meheimna (הָא הָכָא רַעְיָא מְהֵימָנָא). For it is said of him, “And the man Moshe was very humble” (Numbers 12) (דְּאִתְּמַר בֵּיהּ וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד), until now, “and he saw that there was no man” (עַד כְּעַן וַיַּרְא כִּי אֵין אִישׁ). Behold here, “and the man Moshe” (הָא הָכָא וְהָאִישׁ מֹשֶׁה), who bore the sixty myriad of Yisrael (דְּשָׁקִיל לְשִׁתִּין רִבּוֹא דְּיִשְׂרָאֵל). And of him it is written, “From His dwelling place He looked forth” (Psalms 33) (וּבֵיהּ מִמְכוֹן שִׁבְתּוֹ הִשְׁגִיחַ). Of him it is said concerning the generation of the final exile (דְּבֵיהּ אִתְּמַר לְגַבֵּי דָּרָא דְּגָלוּתָא בַּתְרָאָה), “And Hashem laid upon him the iniquity of us all” (Isaiah 53) (וַיְיָ הִפְגִּיעַ בּוֹ אֵת עֲוֹן כֻּלָּנוּ). And he is inclusive in the ten qualities (וְאִיהוּ כָּלִיל בְּעֶשֶׂר מִדּוֹת), for the sake of which it is said (בִּגִּינַיְיהוּ אַמָרְת), “I will not destroy it for the sake of ten” (Bereshit 18) (לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה). He descended upon him (נְחִית עָלֵיהּ), to oversee the world (לְאַשְׁגְּחָא עַל עָלְמָא), and to establish Your words, for You are truth (וְקַיֵּים מִילָּךְ, דְּאַנְתְּ קְשׁוֹט), and all Your words are truth (וְכָל מִילָּךְ קְשׁוֹט).

For he performed Chesed with the Shekhinta (דְּאִיהוּ גָּמַל חֶסֶד עִם שְׁכִינְתָּא), and bound her handmaid with Gevurah (וְקָטִיר שִׁפְחָה דִּילָהּ בִּגְבוּרָה), to be a handmaid imprisoned beneath her Mistress (לְמֶהֱוֵי שִׁפְחָה אֲסִירָא תְּחוֹת גְּבִירְתָּהּ), in the bond of the Tefillin (בְּקִשּׁוּרָא דִּתְפִלִּין). And he toiled for her in the Torah of truth (וְאִשְׁתְּדַּל בְּגִינָהּ, בְּתוֹרַת אֱמֶת). “The Torah of truth was in his mouth” (Malachi 2) (תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ). And he toiled in her in the Nevi’im and Ketuvim (וְאִשְׁתְּדַּל בָּהּ, בַּנְּבִיאִים וּכְתוּבִים). In the Nevi’im, with many consolations (בִּנְבִיאֵי, בְּכַמָּה נֶחָמוֹת). In the Ketuvim, with ten kinds of Tehillim (בַּכְּתוּבִים, בְּעֲשָׂרָה מִינֵי תְּהִלִּים). In the Tzaddik, with the eighteen blessings of the prayer (בְּצַדִּיק, בְּי״ח בִּרְכָאן דִּצְלוֹתָא). But the masters of the Mishnah did not recognize the Ra‘aya Meheimna (וּמָארֵי מַתְנִיתִין, לָא אִשְׁתְּמוֹדְעָן לֵיהּ לְרַעְיָא מְהֵימָנָא).

p1-28Eliyahu, by an oath upon you in the Name of Hashem (אֵלִיָּהוּ, בְּאוֹמָאָה עֲלָךְ בִּשְׁמָא דִּיְיָ), and in His explicit Name (וּבִשְׁמֵיהּ מְפֹרָשׁ), reveal him to all the heads of the masters of the Mishnah (גַּלֵּי לֵיהּ לְכָל רֵישֵּׁי מָארֵי מַתְנִיתִין), that they may recognize him (דְּיִשְׁתְּמוֹדְעוּן לֵיהּ), and that he not be further profaned (וְלָא יִתְחַלֵּל יַתִּיר). For of him it is said concerning the world, “And he was wounded for our transgressions” (Isaiah 53) (דְּאִתְּמַר בֵּיהּ לְגַבֵּי עַלְמָא, וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ). You have no need to take permission (לֵית לָךְ צוֹרֶךְ לְמֵיטַל רְשׁוּ), for behold I am the emissary of the Master of the world (דְּהָא אֲנָא שְׁלִיחָא דְּמָארֵי עָלְמָא). And I know that if you do this (וְיָדַעְנָא דְּאִי אַנְתְּ עָבִיד דָּא), Kudsha Berikh Hu will acknowledge it for you (דְּיוֹדֵי לָךְ קוּדְשָׁא בְּרִיךְ הוּא עָלֵיהּ), and your children will be elevated for his sake, above and below (וְיִסְתַּלְּקוּן בְּנָךְ בְּגִינֵיהּ, עֵילָּא וְתַתָּא). And do not delay in this, not a week, nor a month, nor a year, but immediately (וְלָא תִּתְעַכָּב לְמֶעְבַּד, לָא שָׁבוּעַ וְלָא חֹדֶשׁ וְלָא שָׁנָה, אֶלָּא מִיַּד). (Here the text is missing) (כָּאן חָסֵר).p1-29

Ra‘aya Meheimna, the vessels of Pesach (רַעְיָא מְהֵימָנָא, מָאנֵי דְּפִסְחָא), at the time that “a night of guarding” rules over them (בְּזִמְנָא דְּשָׁלִיט עָלַיְיהוּ לֵיל שִׁמּוּרִים), all of them must be guarded (כֻּלְּהוּ צְרִיכִים לְמֶהֱוֵי שְׁמוּרִים), and protected from chametz and leaven in the least amount (וּנְטוּרִים מֵחָמֵץ וּשְׂאוֹר בְּכָל שֶׁהוּא). And all foods and drinks-some say: the vessels of Pesach (וְכָל מַאֲכָלִים וּמַשְׁקִים [נ״א מָאנֵי דְּפִסְחָא])-all are guarded (כֻּלְּהוּ נְטוּרִין). And whoever guards them from chametz and leaven (וּמַאן דְּנָטִיר לוֹן מֵחָמֵץ וּשְׂאוֹר), his body is guarded from the evil inclination below (גּוּפֵיהּ, אִיהוּ נָטִיר מִיֵצֶר הָרָע לְתַתָּא), and his soul above-some say: his soul itself (וְנִשְׁמְתָּא [וְנִשְׁמְתֵיהּ] לְעֵילָּא). And it is said of him, “Evil shall not dwell with You” (Psalms 5) (וְאִתְּמַר בֵּיהּ, לֹא יְגוּרְךָ רָע). Because his body has become holy (בְּגִין דְּהָא אִתְעָבִיד גּוּפֵיהּ קֹדֶשׁ), and his soul, Holy of Holies (וְנִשְׁמָתֵיהּ קֹדֶשׁ קֳדָשִׁים). And it is said of the evil inclination, “And no stranger shall eat of the holy” (Leviticus 22) (וְאִתְּמַר בְּיֵצֶר הָרָע, וְכָל זָר לֹא יֹאכַל קֹדֶשׁ), “And the stranger that comes near shall die” (Numbers 1) (וְהַזָּר הַקָּרֵב יוּמָת).

Pesach is the right arm of Avraham (פֶּסַח, דְּרוֹעָא יְמִינָא דְּאַבְרָהָם), refined silver (כֶּסֶף מְזוּקָּק). Whoever mixes into it lead (מַאן דְּעָרַב בֵּיהּ עוֹפֶרֶת), deceives him (מְשַׁקֵּר לֵיהּ). So too, whoever mixes chametz or leaven, even the least, into the matzah (הָכִי מַאן דְּעָרַב חָמֵץ אוֹ שְׂאוֹר כָּל שֶׁהוּא בְּמַּצָּה), it is as though he falsifies the seal of the King (כְּאִלּוּ מְשַׁקֵּר חוֹתָמָא דְּמַלְכָּא). And so too, whoever mixes in his drop any admixture (וְהָכִי מַאן דְּעָרַב בְּטִפָּה דִּילֵיהּ שׁוּם תַּעֲרוֹבֶת), it is as though he falsifies the seal of the King (כְּאִלּוּ מְשַׁקֵּר חוֹתָמָא דְּמַלְכָּא). This depends on that (דָּא בְּדָא תַּלְיָיא)

Rosh haShanah is the left arm of Yitzchak (רֹאשׁ הַשָּׁנָה, דְּרוֹעָא שְׂמָאלָא דְּיִצְחָק). There are judgments of souls there (תַּמָּן דִּינֵי נְפָשׁוֹת), and the binding of Yitzchak was there (וַעֲקֵדָה דְּיִצְחָק תַּמָּן הֲוָה). For Avraham bound him (דְּעָקִיד לֵיהּ אַבְרָהָם). The binding of the prayer of the hand is like the binding of Yitzchak (קִשּׁוּרָא דִּתְפִלָּה דְּיָד, דּוּמְיָא דַּעֲקֵדָה דְּיִצְחָק). Happy is the son who is bound in his father (זַכָּאָה אִיהוּ בְּרָא דְּאִתְעֲקַד בַּאֲבוֹי), and is tied to him (וְאִתְקָשַּׁר בֵּיהּ), to do his works in the Orayta and in the mitzvah (לְמֶעְבַּד עוֹבָדוֹהִי, בְּאוֹרַיְיתָא וּבַמִּצְוָה). And happy is the servant who is bound beneath his master (וְזַכָּאָה עֶבֶד דְּאִתְקְשַּׁר תְּחוֹת רַבֵּיהּ), to do his will (לְמֶעְבַּד רְעוּתֵיהּ). He is in the place of the son of the King (אִיהוּ בַּאֲתָר דִּבְרָא דְּמַלְכָּא).

Metatron, happy are you (מְטַטְרוֹ״ן, זַכָּאָה אַנְתְּ), and happy are your children (וְזַכָּאִין בְּנָךְ), who are tied and bound in Tefillin under the authority of your Master (דְּאִינּוּן קְשִׁירִין וַעֲקִידִין בִּתְפִלִּין תְּחוֹת רְשׁוּתָא דְּמָארָךְ). And because of this (וּבְגִין דָּא), even though you are a servant to your Master (אַף עַל גַּב דְּאַנְתְּ עֶבֶד לְמָארָךְ), you are King over all appointed rulers of the other nations (מַלְכָּא אַנְתְּ עַל כָּל מְמָנָן דִּשְׁאַר עַמִּין). King over all angels (מַלְכָּא עַל כָּל מַלְאָכִין). King, that demons and all their hosts fear from you (מַלְכָּא, דְּשֵׁדִים וְכָל מַשִׁרְיָיתֵיהּ, דַחֲלִין מִנָךְ). Who caused this? (מַאן גָּרִים דָּא), because you serve your Master (בְּגִין דְּאַנְתְּ שְׁרַפְרָף לְמָארָךְ), and you minister to your Master (וְאַנְתְּ מְשַׁמֵּשׁ לְמָארָךְ). Shaddai of the mezuzah is on the outside, guarding the entrance (שַׁדַּי דִּמְזוּזָה לְבַר, שׁוֹמֵר הַפֶּתַח). Hashem, who is your Master, is inside (יְיָ דְּאִיהוּ מָארָךְ, מִלְּגָאו).