Daf 291b (דַּף רצ״א ע״ב)

All the words of the Idra are fitting (כָּל מִלִּין דְּאִדָּרָא יָאוּת), and all are holy words (וְכֻלְּהוּ מִלִּין קַדִּישִׁין), words that do not stray to the right or to the left (מִלִּין דְּלָא סָטָאן לִימִינָא וְלִשְׂמָאלָא), all words concealed (כֻּלְּהוּ מִלִּין דִּסְתִּימִין), and revealed to those who enter and go out (וְאִתְגַּלְיָין לְאִינּוּן דְּעָאלוּ וְנַפְקוּ), and all is thus (וְכֹלָּא הָכִי הוּא). Until now these words were concealed (וְעַד הַשְׁתָּא הֲווֹ מִתְכַּסְיָין אִלֵּין מִלִּין), that I feared to reveal (דְּדָחִילְנָא לְגַלָּאָה), and now they are revealed (וְהַשְׁתָּא אִתְגַּלְיָין). And revealed before the King, Atika Kadisha (וְגַלֵּי קַמֵּי מַלְכָּא עַתִּיקָא קַדִּישָׁא). For not for my honor nor for my father’s house do I act (דְּהָא לָא לִיקָרָא דִּילִי וּדְבֵית אַבָּא עֲבִידְנָא), but so that I not enter in shame before His palace (אֶלָּא בְּגִין דְּלָא אִיעוּל בְּכִסּוּפָא קָמֵי פַּלְטְרוֹי עֲבִידְנָא). And further, behold I see that Kudsha Berikh Hu and all these truly righteous here are present (וְעוֹד, הָא חֲמֵינָא, דְקוּדְשָׁא בְּרִיךְ הוּא וְכָל הָנֵי זַכָּאֵי קְשׁוֹט דְּהָכָא מִשְׁתַּכְּחָן). All of them agree through me (כֻּלְּהוּ מִסְתַּכְּמִין עַל יְדָי).

For behold I see that all rejoice in this my wedding feast (דְּהָא חֲמֵינָא דְּכֻלְּהוּ חַדָּאן בְּהַאי הִלוּלָא דִּילִי). And all are prepared in that world for this my wedding feast (וְכֻלְּהוּ זְמִינִין בְּהַהוּא עָלְמָא בְּהִילּוּלָא דִּילִי). Happy is my portion (זַכָּאָה חוּלָקִי).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), when the Holy Luminary finished this word (כַּד סִיֵּים מִלָּה דָּא בּוּצִינָא קַדִּישָׁא), the Supernal Luminary (בּוּצִינָא עִלָּאָה), he lifted his hands, and wept, and laughed (אָרִים יְדוֹי, וּבָכָה וְחַיִיךְ). He wished to reveal one word (בָּעָא לְגַלָּאָה מִלָּה חֲדָא). He said, “Over this word I sorrowed all my days” (אָמַר, בְּמִלָּה דָּא אִצְטָעַרְנָא כָּל יוֹמָאי). “And now they do not give me permission” (וְהַשְׁתָּא לָא יָהֲבִין לִי רְשׁוּתָא). He strengthened himself, and sat, and moved his lips (אִתְתָּקַּף, וְיָתִיב, וְרָחִישׁ בְּשִׂפְוָותֵיהּ). He bowed three times (וְסָגִיד תְּלַת זִמְנִין). And no man could gaze at his place, and all the more at him (וְלָא הֲוָה יָכִיל בַּר נָשׁ לְאִסְתַּכְּלָא בַּאֲתְרֵיהּ, כָּל שֶׁכֵּן בֵּיהּ). He said, “Mouth, mouth, that merited all this, do not dry your fountain” (אָמַר, פּוּמָא פּוּמָא, דְּזָכִית לְכָל הַאי, לָא אַנְגִּיבוּ מַבּוּעָךְ). “Your fountain flows and does not cease” (מַבּוּעָךְ נָפִיק וְלָא פָּסַק). “Of you it is read: ‘And a river went out from Eden’” (Bereshit 2) (עֲלָךְ קָרֵינָן, וְנָהָר יוֹצֵא מֵעֵדֶן). And it is written: “And like a spring of water whose waters do not fail” (Isaiah 58) (וּכְתִיב, וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו).

Now I call as witness upon me (הָאִידָּנָא אַסְהַדְנָא עָלַי). That all the days I stood, I longed to see this day (דְּכָל יוֹמִין דְּקָאֵימְנָא, תָּאִיבְנָא לְמֵחֱמֵי יוֹמָא דָּא). [Some say: the will to reveal this secret] (נ״א רְעוּתָא לְגַלָּאָה רָזָא דָּא). And it did not rise in my will [some say: in my hand] except now (וְלָא סָלִיק בִּרְעוּתִי [ס״א בִּידִי], בַּר הָאִידָּנָא). For behold, with this crown is crowned this day (דְּהָא בְּעִטְרָא דָּא מִתְעֲטָּר הַאי יוֹמָא). And now I wish to reveal words before Kudsha Berikh Hu (וְהַשְׁתָּא בָּעֵינָא לְגַלָּאָה מִלִּין, קַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).

For behold, all are crowned upon His head (דְּהָא כֻּלְּהוּ מִתְעַטְּרִין בְּרֵישֵׁי [בְּרֵישֵׁיהּ]). And this day will not be pushed aside to enter to its place like another day (וְהַאי יוֹמָא לָא יִתְרַחָק לְמֵיעַל לְדוּכְתֵּיהּ, כְּיוֹמָא אַחֲרָא). For behold, all this day is in my possession (דְּהָא כָּל יוֹמָא דָּא בִּרְשׁוּתִי קַיְּימָא). And now I begin to reveal words (וְהַשְׁתָּא שָׁרֵינָא לְגַלָּאָה מִלִּין). So that I will not enter in shame to the World to Come (בְּגִין דְּלָא אִיעוּל בְּכִסּוּפָא לְעָלְמָא דְּאָתֵי). And now I begin to speak (וְהָא שָׁרֵינָא אֵימָא). It is written: “Righteousness and justice are the foundation of Your throne; Chesed and truth go before Your face” (Psalms 89) (כְּתִיב, צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ). Who is wise (מַאן חַכִּימָא), let him look into this (יִסְתָּכַּל בְּהַאי), to see the ways [some say: the judgments] of the supernal Holy One (לְמֵחֱמֵי אוֹרְחוֹי [ס״א דִּינוֹי] דְּקַדִּישָׁא עִלָּאָה). Judgments of truth (דִּינִין דִּקְשׁוֹט). Judgments crowned with supernal crowns (דִּינִין דְּמִתְעַטְּרִין בְּכִתְרִי עִלָּאִין).

For I see that all the lamps shine from the Supernal Luminary (דְּהָא חֲמֵינָא דְּכֻלְּהוּ בּוּצִינִין נַהֲרִין מִבּוּצִינָא עִלָּאָה). Hidden of all hidden (טְמִירָא דְּכָל טְמִירִין). All the levels are to shine [some say: and all these levels are to shine] (כֻּלְּהוּ דַּרְגִּין לְאִתְנַהֲרָא [נ״א וְכֻלְּהוּ אִינּוּן דַּרְגִּין לְאִתְנַהֲרָא]). And in that light, in each and every level, what is revealed is revealed (וּבְהַהוּא נְהוֹרָא דִּבְכָל דַּרְגָּא וְדַרְגָּא, אִתְגַּלְיָיא מַה דְּאִתְגַּלְיָיא). And all the lights are bound, this light in that light, and that light in this light (וְכֻלְּהוּ נְהוֹרִין אֲחִידָן, נְהוֹרָא דָּא בִּנְהוֹרָא דָּא, וּנְהוֹרָא דָּא בִּנְהוֹרָא דָּא). And they shine one into the other and are not separated one from the other (וְנַהֲרִין דָּא בְּדָא, וְלָא מִתְפָּרְשָׁן דָּא מִן דָּא). The light of each lamp, which are called the Tikkunim of the King, the crowns of the King (נְהוֹרָא דְּכָל בּוּצִינָא וּבוּצִינָא, דְּאִקְרוּן תִּקּוּנֵי מַלְכָּא, כִּתְרֵי מַלְכָּא). Each one shines and holds in that inner light, and does not separate outward (כָּל חַד וְחַד, נָהִיר וְאָחִיד בְּהַהוּא נְהוֹרָא דִּלְגוֹ לְגוֹ, וְלָא מִתְפְּרַשׁ לְבַר).

And because of this, all is elevated in one level (וּבְגִין כָּךְ כֹּלָּא בְּחַד דַּרְגָּא אִסְתְּלַּק). And all is crowned in one word (וְכֹלָּא בְּחַד מִלָּה אִתְעֲטָּר). And they are not separated one from the other (וְלָא מִתְפְּרַשׁ דָּא מִן דָּא). He and His Name are one (אִיהוּ וּשְׁמֵיהּ חַד הוּא). The light that is revealed is called the garment of the King (נְהוֹרָא דְּאִתְגַּלְיָיא, אִקְרֵי לְבוּשָׁא דְּמַלְכָּא). The light within, this light is hidden (נְהוֹרָא דִּלְגוֹ לְגוֹ, [בְּהַהוּא נְהוֹרָא הוּא מָה] נְהוֹרָא סָתִים). And in it dwells that which is not separated and not revealed (וּבֵיהּ שַׁרְיָא הַהוּא דְּלָא אִתְפְּרַשׁ וְלָא אִתְגַּלְיָיא). And all the lamps, and all the lights, shine from Atika Kadisha, concealed of all concealed, the Supernal Luminary (וְכֻלְּהוּ בּוּצִינֵי, וְכֻלְּהוּ נְהוֹרִין, נַהֲרִין מֵעַתִּיקָא קַדִּישָׁא סְתִימָא דְּכָל סְתִימִין, בּוּצִינָא עִלָּאָה). And when they are looked upon, all the lights that are spread forth-none is found outside that Supernal Luminary, which is concealed and not revealed (וְכַד מִסְתַּכְּלָן, כֻּלְּהוּ נְהוֹרִין דְּאִתְפַּשְּׁטָן. לָא אִשְׁתְּכַח בַּר בּוּצִינָא עִלָּאָה, דְּאַטְמָר וְלָא אִתְגַּלְיָיא).

In those garments of glory, garments of truth, rectifications of truth, luminaries of truth, two luminaries are found (בְּאִינּוּן לְבוּשִׁין דִּיקַר, לְבוּשֵׁי קְשׁוֹט, תִּקּוּנֵי קְשׁוֹט, בּוּצִינֵי קְשׁוֹט, אִשְׁתְּכָחוּ תְּרֵין בּוּצִינִין). The rectification of the throne of the King, and they are called Righteousness [Tzedek] and Justice (Mishpat) (תִּקּוּנָא דְּכוּרְסְיָיא דְּמַלְכָּא, וְאִקְרוּן צֶדֶק וּמִשְׁפָּט). And they are beginning and completion in all faith (וְאִינּוּן שֵׁירוּתָא, וּשְׁלֵימוּתָא, בְּכָל מְהֵימְנוּתָא). And with these are crowned all the judgments above and below, and all is concealed in Justice (Mishpat) (וּבְהָנֵי מִתְעַטְּרִין כָּל דִּינִין דִּלְעֵילָּא וְתַתָּא, וְכֹלָּא סָתִים בְּמִשְׁפָּט). And Righteousness [Tzedek] is sustained from this Justice (Mishpat) (וְצֶדֶק מֵהַאי מִשְׁפָּט אִתְּזָן). And at times she is called: “And Malki-Tzedek, King of Shalem” (Bereshit 14) (וּלְזִמְנִין קָרֵינָן לָהּ, וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם). When judgments are aroused from Justice (Mishpat) (כַּד מִתְעָרִין דִּינִין מִמִּשְׁפָּט), all are mercies (כֻּלְּהוּ רַחֲמֵי), all are in completeness (כֻּלְּהוּ בִּשְׁלִימוּ). For this perfumes that Righteousness [Tzedek] (דְּהַאי מְבַסֵּם לְהַאי צֶדֶק), and judgments are rectified (וְדִינִין מִתְתַּקְּנִין). And all descend to the world in completeness, in mercies (וְכֻלְּהוּ נַחְתִּין לְעָלְמָא בִּשְׁלִימוּ, בְּרַחֲמֵי). And then is the time of union of male and female (וּכְדֵין אִקְרֵי שַׁעֲתָא דְּמִתְחַבְּרָן דְּכַר וְנוּקְבָּא). And all the worlds are in mercy and in joy (וְכָל עָלְמִין כֻּלְּהוּ בְּרַחֲמֵי, וּבְחֶדְוָותָא). And when the sins of the world increase (וְכַד אַסְגִּיאוּ חוֹבֵי עָלְמָא), and the sanctuary is defiled (וְאִסְתַּאֲבַת מַקְדְּשָׁא), and the male is separated from the female (וּדְכוּרָא אִתְרְחַק מִן נוּקְבָּא), then the strong serpent is left to arouse (וְחִוְיָא תַּקִּיפָא שַׁרְיָא לְאַתְּעָרָא). Woe to the world that is sustained in that time from this Righteousness [Tzedek] (וַוי לְעָלְמָא דְּמִתְּזָן בְּהַהוּא זִמְנָא מֵהַאי צֶדֶק). How many destructive pathways are aroused in the world (כַּמָה חֲבִילֵי טְרִיקִין מִתְעָרִין בְּעָלְמָא). How many righteous are removed from the world (כַּמָה זַכָּאִין מִסְתַּלְּקִין מֵעָלְמָא).

And all this why? Because the male is separated from the female (וְכָל כַּךְ לָמָּה. בְּגִין דְּאִתְרְחַק דְּכוּרָא מִן נוּקְבָּא). And Justice (Mishpat) does not draw near to this Righteousness [Tzedek] (וּמִשְׁפָּט לָא קָרֵב בְּצֶדֶק דָּא). And on this it is written: “And there is one who is swept away without Justice (Mishpat)” (Proverbs 13) (וְעַל הַאי כְּתִיב, וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט). For Justice (Mishpat) is separated from this Righteousness [Tzedek] (דְּמִשְׁפָּט אִתְרְחַק מֵהַאי צֶדֶק). And she is not perfumed (וְלָא אִתְבַּסְמָא). And Righteousness [Tzedek] nurses from another place (וְצֶדֶק יַנְקָא מֵאֲתָר אָחֳרָא). And on this King Shlomo said (וְעַל דָּא אָמַר שְׁלֹמֹה מַלְכָּא), “All this I have seen in the days of my vanity: there is a righteous one who perishes in his righteousness…” (Ecclesiastes 7) (אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי, יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ וְגוֹ׳). Vanity this (הֶבֶל דָּא). [Some say: vanity this, one vanity of the upper vanities] (ס״א ל״ג הֶבֶל דָּא, הֶבֶל חֲדָא, מֵהֲבָלִים דִּלְעֵילָּא). Which are called the faces of the King (דְּאִקְרוּן אַפֵּי מַלְכָּא). And this is the Holy Malkhuth (וְדָא אִיהוּ מַלְכוּתָא קַדִּישָׁא). That when she is aroused in her judgments, it is written: “There is a righteous one who perishes in his righteousness” (דְּכַד הִיא מִתַּעְרָא בְּדִינוֹי, כְּתִיב יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ). What is the reason? Because Justice (Mishpat) is separated from Righteousness [Tzedek] (מַאי טַעְמָא. מִשּׁוּם דְּמִשְׁפָּט אִתְרְחַק מִצֶדֶק). And because of this it is called: “And there is one who is swept away without Justice (Mishpat)” (וּבְגִין כָּךְ אִקְרֵי, וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט).