Daf 292a (דַּף רצ״ב ע״א)

Come and see (תָּא חֲזֵי), when a supernal righteous one is found in the world (כַּד אִשְׁתְּכַח זַכָּאָה עִלָּאָה בְּעָלְמָא), the Beloved of Kudsha Berikh Hu (רְחִימָא דְּקוּדְשָׁא בְּרִיךְ הוּא), even when Righteousness [Tzedek] is aroused alone (אֲפִילּוּ כַּד אִתְּעָר צֶדֶק בִּלְחוֹדוֹי), the world can be saved because of him (יָכִיל עָלְמָא לְאִשְׁתְּזָבָא בְּגִינֵיהּ). And Kudsha Berikh Hu desires his honor (וְקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי בִּיקָרֵיהּ), and is not afraid of judgment (וְלָא מִסְתָּפֵי מִן דִּינָא). And when that righteous one does not stand in his existence (וְכַד הַהוּא זַכָּאָה לָא קַיְּימָא בְּקִיּוּמֵיהּ), He fears even from Justice (Mishpat) (מִסְתָּפֵי אֲפִילּוּ מִמִּשְׁפָּט), and cannot endure in it (וְלָא יָכִיל לְמֵיקָם בֵּיהּ). How much more so in Righteousness [Tzedek] (כָּל שֶׁכֵּן בְּצֶדֶק).

King David, at first said (דָּוִד מַלְכָּא, בְּקַדְמִיתָא אָמַר), “Examine me, Hashem, and test me” (Psalms 26) (בְּחָנֵנִי יי׳ וְנַסֵּנִי). For I am not afraid of all judgments (דְּהָא אֲנָא לָא מִסְתַּפֵינָא מִכָּל דִּינִין), even from this Righteousness [Tzedek] (אֲפִילּוּ מֵהַאי צֶדֶק). And all the more that I hold fast in it (וְכָל שֶׁכֵּן דַּאֲחִידְנָא בֵּיהּ). What is written? (מַה כְּתִיב). “I, in Righteousness [Tzedek], shall behold Your face” (Psalms 17) (אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ). In Righteousness [Tzedek] indeed (בְּצֶדֶק וַדַּאי). I am not afraid to stand in its judgment (לָא מִסְתַּפֵינָא לְמֵיקָם בְּדִינוֹי). After he sinned, even from Justice (Mishpat) he was afraid (בָּתַר דְּחָב, אֲפִילּוּ מִמִּשְׁפָּט מִסְתָּפֵי). As it is written: “Do not enter into Justice (Mishpat) with Your servant” (Psalms 143) (דִּכְתִיב, וְאַל תָּבֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ).

Come and see (תָּא חֲזֵי): when this Tzedek [Righteousness] is sweetened through Mishpat [Justice] (כַּד מִתְבַּסְּמָא הַאי צֶדֶק מִמִּשְׁפָּט), then she is called Tzedakah [Righteousness] (כְּדֵין אִקְרֵי צְדָקָה). And the world is sweetened through Chesed [Kindness] (וְעָלְמָא מִתְבַּסְּמָא בְּחֶסֶד), and is filled from it (וְאִתְמַלְּיָא מִנֵּיהּ). As it is written: “He loves Tzedakah [Righteousness] and Mishpat [Justice]; the Chesed [Kindness] of Hashem fills the earth” (דִּכְתִיב, אוֹהֵב צְדָקָה וּמִשְׁפָּט, חֶסֶד יי׳ מָלְאָה הָאָרֶץ) (Psalms 33).

I testify upon myself (אַסְהַדְנָא עָלַי), that all my days I sorrowed for the world (דְּכָל יוֹמָאִי הֲוֵינָא מִצְטַעֵר עַל עָלְמָא), that it not be harmed in the judgment of Righteousness [Tzedek] (דְּלָא יֶעֱרַע בְּדִינוֹי דְּצֶדֶק), and that it not burn the world in its flames (וְלָא יוֹקִיד עָלְמָא בְּשַׁלְהוֹבוֹי). As it is written: “She eats and wipes her mouth” (Proverbs 30) (כְּמָה דִּכְתִיב, אָכְלָה וּמָחֲתָה פִיהָ). From here on, according to each one, according to the depth of the well (מִכָּאן וּלְהָלְאָה, כְּפוּם כָּל חַד, כְּפוּם בֵּירָא עִמְקָא). And behold, in this generation there are righteous ones (וְהָא בְּדָרָא דָּא אִית בֵּיהּ זַכָּאִין). But they are few who can stand to shield the world (וּזְעִירִין אִינּוּן דִּיקוּמוּן לְאַגָּנָא עַל עָלְמָא), and to shield us, from the four directions (וְעַל עָאנָא, מֵאַרְבָּעָה זִיוְיָן). [Some say: upon the world, and upon us they ask] (ס״א עַל עָלְמָא, וְעָלִינָא בָּעַיָּין).

Therefore I hold fast these words together (עַל כֵּן אֲחִידָן מִלָּי דָּא בְּדָא). And the concealed words in Atika Kadisha, concealed of all concealed, are explained (וּמִתְפָּרְשָׁן מִלִּין דִּסְתִּימִין בְּעַתִּיקָא קַדִּישָׁא, סְתִימָא דְּכָל סְתִימִין). And how they are bound one with the other (וְהֵיךְ אֲחִידָן אִלֵּין בְּאִלֵּין). From here on, the words of Ze’ir Anpin (מִכָּאן לְהָלְאָה, מִלִּין דִּזְעֵיר אַנְפִּין). These were not revealed in the Idra (אִינּוּן דְּלָא אִתְגַּלְיָין בְּאִדָּרָא). These that were hidden in my heart, and there they were not arranged (אִינּוּן דַּהֲווֹ סְתִימִין בְּלִבָּאי, וְתַמָּן לָא אִתְּקָנוּ). [Until here the words were concealed] (עַד כָּאן סְתִימָן מִלִּין).

Now they are arranged and revealed (הַשְׁתָּא אִתְתְּקָנוּ וְאִתְגַּלְיָין). And all the words are concealed, and all are clarified (וְכֻלְּהוּ מִלִּין סְתִימִין, וּבְרִירִין כֻּלְּהוּ). Happy is my portion (זַכָּאָה חוּלָקִי). And those who inherit this inheritance (וְאִינּוּן דְּיַרְתּוּ יְרוּתָא דָּא), as it is written: “Happy is the people that is so to them” (Psalms 144) (דִּכְתִיב, אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ וְגוֹ׳). This that we established, father and mother are held in Atika, in its Tikkunim-so it is (הַאי דְּאוֹקִימְנָא, אָב וָאֵם בְּעַתִּיקָא אֲחִידָן, בְּתִיקּוּנֹי, הָכִי הוּא). For from the concealed brain of all concealed they depend [some say: go out], and unite in it (דְּהָא מִמּוֹחָא סְתִימָאָה דְּכָל סְתִימִין תַּלְיָין [נ״א נָפְקִין], וּמִתְאַחֲדָן בֵּיהּ). [And although Atika Kadisha was arranged by itself] (וְאַף עַל גַּב דְּעַתִּיקָא קַדִּישָׁא אִתְתַּקֵּן בִּלְחוֹדוֹי). And when they look into every matter (וְכַד יִסְתַּכְּלוּן בְּכָל מִלָּי), all is Atika alone, was, is, and will be, and all these Tikkunim are in it (כֹּלָּא הוּא עַתִּיקָא בִּלְחוֹדוֹי, הוּא הֲוֵי, וְהוּא יְהֵא. וְכָל הָנֵי תִּקּוּנִין בֵּיהּ). [In some copies: not found-held in it; concealed-not separated from it; concealed brain not revealed, not dependent upon it] (בְּס״י לָא נִמְצָא, אֲחִידָן בֵּיהּ; סְתִימָן לָא מִתְפָּרְשָׁן מִנֵּיהּ; מוֹחָא סְתִימָאָה לָא אִתְגַּלְיָיא וְלָא תַּלְיָא בֵּיהּ).

Father and mother went out from this brain (אָ״ב וָאֵ״ם מֵהַאי מוֹחָא נָפְקוּ), included in the Mazal, and depend in it, and are held in it (אִתְכְּלִילוּ בְּמַזָּלָא, וּבֵיהּ תַּלְיָין, וּבֵיהּ אֲחִידָן). Ze’ir Anpin depends and is held in Atika Kadisha (זְעֵיר אַנְפִּין, בְּעַתִּיקָא קַדִּישָׁא תַּלְיָיא וְאָחִיד). And behold we established these words in the Idra (וְהָא אוֹקִימְנָא מִלֵּי בְּאִדָּרָא). Happy is the portion of one who enters and goes out, and knows the ways that do not turn to the right or to the left (זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּעָאל וְנָפִיק, וְיִנְדַּע אוֹרְחִין דְּלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא). And one who did not enter and go out-better for him if he had not been created (וּמַאן דְּלָא עָאל וְנָפַק, טַב לֵיהּ דְּלָא אִבְרֵי). As it is written: “For the ways of Hashem are straight” (Hosea 14) (וּכְתִיב, כִּי יְשָׁרִים דַּרְכֵי יי׳).

Rabbi Shimon said (אָמַר רִבִּי שִׁמְעוֹן), every day I would gaze upon this verse (מִסְתַּכֵּל הֲוֵינָא כָּל יוֹמָא בְּהַאי קְרָא), as it is written: “In Hashem my soul shall glory; the humble shall hear and rejoice” (Psalms 34) (דִּכְתִיב, בַּיְיָ׳ תִּתְהַלֵּל נַפְשִׁי, יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ). And now the whole verse is fulfilled (וְהָאִידָּנָא אִתְקְיָים קְרָא כֹּלָּא). “In Hashem my soul shall glory”-indeed (בַּיְיָ׳ תִּתְהַלֵּל נַפְשִׁי וַדַּאי). For my soul is bound in Him (דְּהָא נִשְׁמָתִי בֵּיהּ אֲחִידָא). In Him it burns (בֵּיהּ לַהֲטָא). In Him it cleaves and strives (בֵּיהּ אִתְדַּבְּקַת וְאִשְׁתַּדְּלַת). And in this striving it shall depart to its place (וּבְאִשְׁתַּדְּלוּתָא דָּא תִּסְתָּלַּק לְאַתְרָהָא). “The humble shall hear and rejoice” (יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ)-all these righteous ones (כָּל הָנֵי צַדִּיקַיָּיא). And all the friends of the holy academy (וְכָל בְּנֵי מְתִיבְתָּא קַדִּישָׁא). And the righteous ones who have come now with Kudsha Berikh Hu (וְזַכָּאִין דְּאַתְיָין הַשְׁתָּא עִם קוּדְשָׁא בְּרִיךְ הוּא). All hear my words and rejoice (כֻּלְּהוּ שַׁמְעִין מִלַּי, וְחַדָּאן). Therefore, “Magnify Hashem with me, and let us exalt His Name together” (Psalms 34) (בְּגִין כַּךְ, גַּדְּלוּ לַיְיָ׳ אִתִּי, וּנְרוֹמְמָה שְׁמוֹ יַחְדָּיו).

He opened and said (פָּתַח וְאָמַר), it is written (כְּתִיב), and these are the kings who reigned in the land of Edom (וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם) (Bereshit 36). This is what is written (הֲדָא הוּא דִכְתִיב), for behold, the kings assembled, they passed by together (כִּי הִנֵּה הַמְּלָכִים נוֹעֲדוּ עָבְרוּ יַחְדָּיו) (Psalms 48). They assembled (נוֹעֲדוּ), in one place (בְּאָן אֲתָר), in the land of Edom (בְּאֶרֶץ אֱדוֹם), in the place where judgments are joined together (בַּאֲתָר דְּדִינִין מִתְאַחֲדִין תַּמָּן). They passed by together (עָבְרוּ יַחְדָּיו), as it is written (דִּכְתִּיב), and he died, and he reigned in his stead (וַיָּמָת וַיִּמְלוֹךְ תַחְתָּיו).

They saw, so they were amazed, they were terrified, they were confounded (הֵמָּה רָאוּ כֵּן תָּמָהוּ נִבְהֲלוּ נֶחְפָּזוּ) (Psalms 48), because they did not endure in their places (דְּלָא אִתְקְיָימוּ בְּאַתְרַיְיהוּ), since the Tikkunim of the King were not established (בְּגִין דְּתִקוּנִין דְּמַלְכָּא לָא אִתְּקָנוּ), and the holy city and its walls were not yet prepared (וְקַרְתָּא קַדִּישָׁא וְשׁוּרוֹי, לָא אִזְדְּמָנוּ). This is what is written (הֲדָא הוּא דִכְתִיב), as we have heard, so we have seen, etc. (כַּאֲשֶׁר שָׁמַעְנוּ כֵּן רָאִינוּ וְגוֹ') (Psalms 48), for all of them did not endure (דְּהָא כֻּלְּהוּ לָא אִתְקְיָימוּ), but she endures now (וְהִיא אִתְקַיְּימַת הַשְׁתָּא), on the side of the male (בְּסִטְרָא דִּדְכוּרָא), who dwells with her (דְּשַׁרְיָא עִמָּהּ). This is what is written (הֲדָא הוּא דִכְתִיב), and he reigned in his stead, and the name of his city was Pau, and the name of his wife was Meheitav’el daughter of Matred daughter of Mei Zahav (וַיִּמְלוֹךְ תַחְתָּיו הֲדַר וְשֵׁם עִירוֹ פָּעוּ וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד בַּת מֵי זָהָב) (Bereshit 36). Mei Zahav certainly (מֵי זָהָב וַדַּאי), as we have already established in the Idra (כְּמָה דְּאוֹקִימְנָא בְּאִדָרָא).