Daf 296b (דַּף רצ״ו ע״ב)

This Matronita, when she is joined with the King (הַאי מַטְרוֹנִיתָא כַּד אִתְחַבְּרַת עִם מַלְכָּא), all the worlds are blessed (כָּל עָלְמִין מִתְבָּרְכָן), and are found in the joy of all (וְאִשְׁתְּכָחוּ בְּחֶדְוָותָא דְּכֹלָּא). Just as the male is included in three, and its root in three (כְּמָה דִּדְכוּרָא כָּלִיל בִּתְלָתָא וְשֵׁירוּתָא בִּתְלָתָא), so too all is so (כַּךְ כֹּלָּא הָכִי). And the completion of the whole body is so, and the Matronita is not blessed except in the inclusion of these three, which are Netzach, Hod, Yesod (וְסִיּוּמָא דְּכָל גּוּפָא הָכִי וּמַטְרוֹנִיתָא לָא מִתְבָּרְכָא אֶלָּא בִּכְלָלָא דִּתְלָתָא אִלֵּין דְּאִינּוּן נֶצַח הוֹד יְסוֹד), and she is sweetened and blessed in the place that is called the Holy of Holies below (וּמִתְבַּסְּמָא וּמִתְבָּרְכָא בַּאֲתָר דְּאִקְרֵי קֹדֶשׁ הַקֳּדָשִׁים דִּלְתַתָּא). As it is written (דִּכְתִיב), For there Hashem commanded the blessing (כִּי שָׁם צִוָּה יְיָ אֶת הַבְּרָכָה) (Psalms 133).

For there are two levels, above and below (דְּהָא תְּרֵין דַּרְגִּין אִינּוּן לְעֵילָּא וְתַתָּא). And because of this there is no permission to enter there except the High Priest, who comes from the side of Chesed (וּבְגִין כָּךְ לֵית רְשׁוּתָא לְמֵיעַל תַּמָּן בַּר כַּהֲנָא רַבָּא דְּאָתֵי מִן סִטְרָא דְּחֶסֶד). For he does not enter that place above except that which is called Chesed (בְּגִין דְּלָא עַיִּיל לְהַהוּא אֲתָר דִּלְעֵילָּא אֶלָּא הַהוּא דְּאִקְרֵי חֶסֶד), and he enters into the Holy of Holies, and the female is sweetened (וְעַיִּיל בַּקֹּדֶשׁ הַקֳּדָשִׁים וּמִתְבַּסְּמַת נוּקְבָּא). And this Holy of Holies is blessed inwardly, in the place that is called Zion (וּמִתְבָּרְכָא הַאי קֹדֶשׁ הַקֳּדָשִׁים בְּגוֹ לְגוֹ אֲתָר דְּאִקְרֵי צִיּוֹן).

Zion and Jerusalem are two levels (צִיּוֹן וִירוּשָׁלַם תְּרֵין דַּרְגִּין אִינּוּן), one mercy and one judgment (חַד רַחֲמֵי וְחַד דִּינָא). Zion, as it is written (צִיּוֹן דִּכְתִיב), Zion shall be redeemed with judgment (צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה) (Isaiah 1). Jerusalem, as it is written (יְרוּשָׁלַם דִּכְתִיב), Righteousness dwells in her (צֶדֶק יָלִין בָּהּ) (Isaiah 1), as we have established (כְּמָה דְּאוֹקִימְנָא). And all the desire of the male toward the female is here, and we call them blessing (וְכָל תִּיאוּבְתָּא דִּדְכוּרָא לְגַבֵּי נוּקְבָּא הָכָא הוּא וְקָרֵינָן לְהוּ בְּרָכָה), for from there blessings go forth to all the worlds, and all are blessed (דְּמִתַּמָּן נַפְקֵי בִּרְכָּן לְכֻלְּהוּ עָלְמִין וְכֻלְּהוּ מִתְבָּרְכָן).This place is called Kodesh [Holiness] (הַאי אֲתָר אִקְרֵי קֹדֶשׁ). And all the sanctities of the male enter there (וְכָל קֳדָשִׁים דִּדְכוּרָא עַיְילִין תַּמָּן), into that level of which I have spoken (בְּהַהוּא דַּרְגָּא דַּאֲמֵינָא). And all of them come from the supernal head of the skull of the male (וְכֻלְּהוּ אַתְיָין מֵרֵישָׁא עִלָּאָה דְּגוּלְגַּלְתָּא דִּדְכוּרָא), from the side of the supernal Mochin [brains] that dwell within it (מִסִּטְרָא דְּמוֹחֵי עִלָּאֵי דְּשַׁרְיָין בֵּיהּ).

And that blessing flows through all the limbs of the body (וְנָגִיד הַהִיא בְּרָכָה בְּכָל שַׁיְיפֵי גּוּפָא), until those that are called Tzevaot [Hosts] (עַד אִינּוּן דְּאִקְרוּן צְבָאוֹת). And all that flow, which flows from the whole body (וְכָל הַהוּא נְגִידוּ דְּאִתְנְגִיד מִכָּל גּוּפָא), is gathered there (מִתְכַּנְּשֵׁי תַּמָּן). And because of this they are called Tzevaot [Hosts] (וְעַל דָּא אִקְרוּן צְבָאוֹת), for all the hosts above and below go forth from there (דְּכָל צְבָאוֹת דְּעִלָּאִין וְתַתָּאִין תַּמָּן נָפְקִין).

And that flow, after it has been gathered there (וְהַהוּא נְגִידוּ בָּתַר דְּאִתְכְּנִישׁ תַּמָּן), resides in that holy Yesod [Foundation] (שַׁרְיָין לֵיהּ בְּהַהוּא יְסוֹד קַדִישָׁא), all whiteness (כֹּלָּא חִוָּורָא), and because of this it is called Chesed [Kindness] (בְּגִין כָּךְ אִקְרֵי חֶסֶד). And that Chesed [Kindness] enters into the Kodesh HaKodashim [Holy of Holies] (וְהַהוּא חֶסֶד עַיִּיל לְקֹדֶשׁ הַקֳּדָשִׁים), as it is written (דִּכְתִיב): “For there Hashem commanded the blessing—life forever” (כִּי שָׁם צִוָּה יְיָ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם) (Psalms 133).

Rabbi Abba said (אָמַר רִבִּי אַבָּא), the Holy Luminary did not finish saying “life” (לָא סִיֵּים בּוּצִינָא קַדִּישָׁא לְמֵימַר חַיִּים), until his words were ended (עַד דְּאִשְׁתְּכָכוּ מִלּוֹי). And I was writing (וַאֲנָא כָּתַבְנָא), I thought to write more, but I did not hear (סָבַרְנָא לְמִכְתַּב טְפֵי וְלָא שְׁמַעְנָא). And I did not lift up my head (וְלָא זָקִיפְנָא רֵישָׁא), for the light was so great, and I was not able to look (דִּנְהוֹרָא הֲוָה סָגִי וְלָא הֲוָה יָכִילְנָא לְאִסְתַּכְּלָא). Meanwhile I trembled (אַדְּהָכִי אִזְדַּעֲזַעַנָא), I heard a voice that called and said (שְׁמַעְנָא קָלָא דְּקָארֵי וְאָמַר), Length of days and years of life, etc. (אֶרֶךְ יָמִים וּשְׁנוֹת חַיִּים וְגוֹ׳) (Proverbs 3).

I heard another voice (שְׁמַעְנָא קָלָא אַחֲרָא), Life he asked of You, etc. (חַיִּים שָׁאַל מִמְּךָ וְגוֹ׳) (Psalms 21). All that day fire did not cease from the house (כָּל הַהוּא יוֹמָא לָא אַפְסִיק אֶשָּׁא מִן בֵּיתָא), and there was none that could come near him, for the light and the fire encircled him (וְלָא הֲוָה מַאן דְּמָטֵי לְגַבֵּיהּ דְּלָא יָכִילוּ דִּנְהוֹרָא וְאֶשָּׁא הֲוָה בְּסוּחֲרָנֵיהּ). All that day I fell upon the earth and wept (כָּל הַהוּא יוֹמָא נָפִילְנָא עַל אַרְעָא וְגָעֵינָא). After the fire departed (בָּתַר דְּאָזִיל אֶשָּׁא), I saw the Holy Luminary, the Holy of Holies (חֲמֵינָא לְבוּצִינָא קַדִּישָׁא קֹדֶשׁ הַקֳּדָשִׁים), that he had departed from the world (דְּאִסְתְּלַּק מִן עָלְמָא). He was wrapped, lying on his right side, and his face was smiling (אִתְעֲטָּף שָׁכִיב עַל יְמִינֵיהּ וְאַנְפּוֹי חַיְיכִין).

Rabbi El'azar his son arose (קָם רִבִּי אֶלְעָזָר בְּרֵיהּ), took his hands and kissed them (וְנָטִיל יְדוֹי וְנָשִׁיק לוֹן). And I licked the dust beneath his feet (וַאֲנָא לָחִיכְנָא עַפְרָא דִּתְחוֹת רַגְלוֹי). The friends sought to weep, but could not speak (בָּעוּ חַבְרַיָיא לְמִבְכֵּי וְלָא יָכִילוּ לְמַלְּלָא). The friends began to weep (שָׁארוּ חַבְרַיָיא בְּבִכְיָה), and Rabbi El'azar his son fell three times (וְרִבִּי אֶלְעָזָר בְּרֵיהּ נָפִיל תְּלַת זִמְנִין), and could not open his mouth (וְלָא יָכִיל לְמִפְתַּח פּוּמֵיהּ). Afterward he opened and said (לְבָתַר פָּתַח וְאָמַר), Father, father (אַבָּא אַבָּא). Three times, and then he returned (תְּלַת הֲווֹ חַד אִתְחֲזָרוּ). Now the beasts of the field tremble (הַשְׁתָּא תְּנוּד חֵיוָתָא), the birds fly (צִפֳּרָאן טָאסִין), they sink into the depths of the great sea (מִשְׁתַּקְּעָן בְּנוּקְבָּאן דְּיַמָּא רַבָּא), and the friends are all drinking blood (וְחַבְרַיָּיא כֻּלְּהוּ שַׁתְיָין דָּמָא).

Rabbi Ḥiyya stood on his feet and said (קָם רִבִּי חִיָּיא עַל רַגְלוֹי וְאָמַר), until now the Holy Luminary was watching over us (עַד הַשְׁתָּא בּוּצִינָא קַדִּישָׁא מִסְתְּכַּל עֲלָן). Now is not the time, but to busy ourselves with his honor (הַשְׁתָּא לָאו הוּא עִדָּן אֶלָּא לְאִשְׁתַּדְּלָא בִּיקָרֵיהּ). Rabbi El'azar and Rabbi Abba arose (קָם רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא), and they took him on a bier of cedar (נַטְלוּ לֵיהּ בְּטִיקְרָא דְּסִיקְלָא). Who has seen the commotion of the friends (מַאן חָמָא עִרְבּוּבְיָא דְּחַבְרַיָיא). And all the house was filled with fragrance (וְכָל בֵּיתָא הֲוָה סָלִיק רֵיחִין).

They lifted him onto his bier, and none used it except Rabbi El'azar and Rabbi Abba (סְלִיקוּ בֵיהּ בְּפוּרְיֵיהּ וְלָא אִשְׁתְּמַּשׁ בֵּיהּ אֶלָּא רִבִּי אֶלְעָזָר וְרִבִּי אַבָּא). The roads came together, and the masters of shields of Kefar Tzippori pressed upon them, and the sons of Meronia cried in anguish (אָתוּ טְרִיקִין וּמָארֵי תְּרִיסִין דִּכְפַר צִפֳּרִי וְטַרְדָאן בְּהוּ בְּנֵי מְרוֹנְיָא צַוְוחִין בִּקְטִירִין), thinking that he would not be buried there (דְּחָשִׁיבוּ דְּלָא יִתְקְבַּר תַּמָּן). After the bier went out (בָּתַר דְּנָפַק פּוּרְיָיא), it was lifted into the air (הֲוָה סָלִיק בַּאֲוִירָא). And fire burned before it (וְאֶשָּׁא הֲוָה לָהִיט קַמֵּיהּ).

They heard a voice (שָׁמְעוּ קָלָא), Come, enter and gather for the wedding-feast of Rabbi Shimon (עוּלוּ וְאָתוּ וְאִתְכְּנָשׁוּ לְהִילּוּלָא דְּרִבִּי שִׁמְעוֹן). As it is written (כְּדִכְתִיב), He shall enter into peace, they shall rest in their beds (יָבֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם) (Isaiah 57). When he entered the cave, they heard a voice in the cave (כַּד עָאל לִמְעַרְתָּא שָׁמְעוּ קָלָא בִּמְעַרְתָּא), This man shakes the earth, makes kingdoms tremble (זֶה הָאִישׁ מַרְעִישׁ הָאָרֶץ מַרְגִּיז מַמְלָכוֹת). How many openings in the firmament are found on this day because of you (כַּמָה פִּטְרִין בִּרְקִיעָא מִשְׁתַּכְּכִין בְּיוֹמָא דֵּין בְּגִינָךְ), Rabbi Shimon ben Yochai, whose Master is praised in him every day (דְּנָא רִבִּי שִׁמְעוֹן בֶּן יוֹחָאי דְּמָארֵיהּ מִשְׁתְּבַּח בֵּיהּ בְּכָל יוֹמָא).

Happy is his portion above and below (זַכָּאָה חוּלָקֵיהּ לְעֵילָּא וְתַתָּא). How many supernal treasures are guarded for him (כַּמָה גְּנִיזִין עִלָּאִין מִסְתַּמְרָן לֵיהּ). Concerning him it is said (עָלֵיהּ אִתְּמַר), But you, go your way until the end, and you shall rest and arise to your lot at the end of days (וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמוֹד לְגוֹרָלְךָ לְקֵץ הַיָּמִין) (Daniel 12). Until here, the Holy Idra Zuta (עַד כָּאן הַאִדְרָא קַדִּישָׁא זוּטָא).