Daf 64a (דַּף ס״ד ע״א)

And in order to have dominion over them, we come with the secret of the holy Name through these four species of the lulav, to appease Kudsha Berikh Hu (וּבְגִין לְשַׁלְטָאָה עֲלַיְיהוּ אָתֵינָא בְּרָזָא דִּשְׁמָא קַדִּישָׁא בְּאִנּוּן אַרְבַּע מִינִין שֶׁבַּלּוּלָב לְרַצוּיֵי לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא), some say: to have dominion over them by the mystery of the holy Name (נ״א: עֲלַיְיהוּ בְּרָזָא דִּשְׁמָא קַדִּישָׁא) and to arouse upon us holy waters to be poured upon the altar (וּלְאַתְעָרָא עֲלָן מַיִין קַדִּישִׁין לְנַסְכָּא עַל גַּבֵּי מַדְבְּחָא). Further, he said to them: On Rosh haShanah, the first arousal in the world occurs (תּוּ אָמַר לוֹן: בְּרֹאשׁ הַשָּׁנָה אִתְעֲרוּתָא קַדְמָאָה אִיהוּ בְּעָלְמָא). What is the first arousal? This is the lower court of judgment (מַאי אִתְעֲרוּתָא קַדְמָאָה דָּא בֵּי דִינָא דִּלְתַתָּא), some say: this is Rosh haShanah itself (נ״א: דָּא רֹאשׁ הַשָּׁנָה מַמָּשׁ), which is aroused to judge the world (דְּאִתְעַר לְמֵידַן עַלְמָא). And Kudsha Berikh Hu sits over the world in judgment and judges the world (וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל עָלְמָא בְּדִינָא, וְדָאִין עָלְמָא). And this lower court rules to judge the world until Yom Kippur, when faces are illuminated, and no serpent or accuser is found in the world (וְשָׁלְטָא הַאי בֵּי דִינָא לְמֵידַן עָלְמָא, עַד יוֹמָא דְּכִפּוּרֵי, דְּנָהֲרִין אַנְפָּהָא, וְלָא אִשְׁתְּכַח חִוְיָא דַּלְטוּרָא בְּעָלְמָא). For he is occupied with that which comes to him, the goat that is from the side of the impure spirit, as is fitting for him (דְּאִיהוּ אִתְעַסַּק בַּמֶה דְאַתְיָין לֵיהּ, הַהוּא שָׂעִיר דְּאִיהוּ מִסִּטְרָא דְּרוּחַ מְסָאֳבָא, כְּדְקָא חָזֵי לֵיהּ). And because he is occupied with that goat, he does not approach the Sanctuary (וּבְגִין דְּאִתְעַסַּק בְּהַהוּא שָׂעִיר, לָא קָרִיב לְמַקְדְּשָׁא). And this goat is like the goat of Rosh Ḥodesh, through which he is occupied, and the faces of Rosh haShanah are illuminated (וְשָׂעִיר דָּא כְּהַהוּא שָׂעִיר דְּרֹאשׁ חֹדֶשׁ, דְּאִתְעַסַּק בֵּיהּ וְאַנְהִירוּ אַנְפָּהָא דְּרֹאשׁ הַשָּׁנָה), some say: thus it is on Rosh haShanah (נ״א: כָּךְ בְּרֹאשׁ הַשָּׁנָה), some say: their faces were illuminated (נ״א: אַנְהִירוּ אַנְפוֹי דְּמִקְדְּשָׁא). And because of this, all Yisrael find mercy before Kudsha Berikh Hu, and their sins are removed (וְעַל דָּא יִשְׂרָאֵל כֻּלְהוּ מַשְׁכְּחִין רַחֲמֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְאִתְעֲבַר חוֹבַיְיהוּ). And a certain secret he said to them, and permission was not given to reveal it, except to the holy upper ḥasidim and sages (וְרָזָא חָדָא אָמַר לוֹן, וְלָא אִתְיְיהִיב רְשׁוּ לְגַלָּאָה, בַּר לְחֲסִידֵי קַדִּישִׁין עֶלְיוֹנִין חַכִּימִין). Rabbi Yosei said: Who is it? (אָמַר רַבִּי יוֹסֵי: מַאן אִיהוּ) He said to them: Until I have examined you (אָמַר לוֹן: עַד לָא בָּדִיקְנָא בְּכוּ).

They continued walking (אֲזְלוּ). Afterwards, he said to them (לְבָתַר אָמַר לוֹן): When the moon draws near to the sun (כַּד סִיהֲרָא אִתְקְרִיבַת בְּשִׁמְשָׁא), Kudsha Berikh Hu arouses the northern side (אַתְעַר קוּדְשָׁא בְּרִיךְ הוּא סִטְרָא דְצָפוֹן), and seizes her with love and draws her to Himself (וְאָחִיד בָּהּ בִּרְחִימוּ וּמָשִׁיךְ לָהּ לְגַבֵּיהּ), and the south is aroused from the Sitra Achra (וְדָרוֹם אִתְעַר מִסִּטְרָא אָחֳרָא). And the moon ascends and unites in the east (וְסִיהֲרָא סַלְקָא וּמִתְחַבְּרָא בְּמִזְרָח). Then she nurses from both sides and receives blessings secretly (וּכְדֵין יָנְקָא מִתְּרֵין סִטְרִין וּנְטִילַת בִּרְכָאן בַּחֲשַׁאי), and then the moon is blessed and filled (וּכְדֵין אִתְבָּרְכָא סִיהֲרָא וְאִתְמַלְיָיא). And here, the woman is joined with her husband (וְהָכָא אִתְקְרִיבַת אִתְּתָא בְּבַעֲלָהּ). Just as there is a secret of the image and form of Adam and his arrangement (כְּמָה דְאִית רָזָא דִּיוּקְנָא שַׁיְיפֵי דְאָדָם וְתִיקּוּנוֹי), so too there is a secret of the image and structure of the female (הָכִי נָמֵי אִית רָזָא דְּדִיוּקְנָא דְּשַׁיְיפֵי נוּקְבָא וְתִקּוּנִי דְּנוּקְבָא), and all is expressed in color (וְכֹלָּא פָּרִישׁ בְּגַוָון). So too above, some say: who (הָכִי נָמֵי אִית לְעֵילָא - נ״א: מַאן), holds on to her and is aroused to receive her in love (אָחִיד בָּהּ וְאִתְעַר לְקֳבֵל בִּרְחִימוּ). So too below, there is a secret and arrangement of the lower Adam (הָכִי נָמֵי אִית לְתַתָּא רָזָא וְתִקּוּנָא דְּאָדָם תַּתָּאָה), some say: arrangement of the female (נ״א: וְתִקּוּנָא דְּנוּקְבָא), another [entity] under the moon (אָחֳרָא תְּחוֹת סִיהֲרָא). Just as the left arm above holds on to her and is aroused to receive her in love p2-4(כְּמָה דִּדְרוֹעָא שְׂמָאלָא לְעֵילָא אָחִיד בָּהּ וְאִתְעַר לְקֳבְּלָהּ בִּרְחִימוּ), so too below (הָכִי נָמֵי אִית לְתַתָּא): Woe! all the pillars are set as one to unify this with that and to bind this with that in the bond of faithfulness, the side of holiness opposite the side of the impure spirit, which is the secret of the serpent below (ווֹי, הָעַמּוּדִים כּוּלְּהוּ קַיְּימִין שַׁיְיפִין לְאִתְאַחֲדָא דָּא בְּדָא וּלְאִתְקַשְּׁרָא דָּא בְּדָא קִשְׁרֵי מְהֵימְנוּתָא, סִטְרָא דִּקְדוּשָׁה מִסִּטְרָא דְּרוּחַ מְסָאָבָא - דְּאִיהוּ רָזָא דְּנָחָשׁ לְתַתָּא). This serpent is the left arm of the impure spirit (הַאי נָחָשׁ אִיהוּ דְּרוֹעָא שְׂמָאלָא דְּרוּחַ מְסָאָבָא), and he is grasped by one who rides upon him, and draws near the moon and draws her between them (וְאָחִיד בֵּיהּ מַאן דְּרָכִיב בֵּיהּ, וְקָרָבָא לְגַבֵּי דְּסִיהֲרָא, וּמָשִׁיךְ לָהּ בֵּינַיְיהוּ), some say: through adhesive pollution (נ״א: בִּדְבִיקוּ דְּקוּטְפָא), and she is defiled (וְאִסְתָּאֳבַת). Then, Yisrael below bring the goat (וּכְדֵין יִשְׂרָאֵל לְתַתָּא מְקָרְבִין שָׂעִיר), and that serpent is drawn after that goat (וְהַהוּא נָחָשׁ אִתְמְשַׁךְ אֲבַתְרֵיהּ דְּהַהוּא שָׂעִיר), and the moon is purified and ascends above, and is bound above to be blessed (וְסִיהֲרָא אִתְדְּכִיאַת וְסַלְקָאת לְעֵילָא, וְאִתְקְּשָׁרַת לְעֵילָא לְאִתְבָּרְכָא), and the faces shine which had become dark below (וּנְהִירִין אַנְפָּהָא מַה דְּאִתְחַשְׁכַת לְתַתָּא). Then, on Yom Kippur, when that wicked serpent is occupied with that goat (כְּדֵין, הָכָא בְּיוֹמָא דְּכִפּוּרֵי, כֵּיוָן דְּהַהוּא חִוְיָא בִּישָׁא אִתְעַסַּק בְּהַהוּא שָׂעִיר), the moon separates from him and turns to teach Yisrael and to advocate for them, and covers them like a mother over her children (סִיהֲרָא אִתְפָּרְשַׁת מִנֵּיהּ, וְאִתְעַסְּקַת בְּיִשְׂרָאֵל לְאוֹלָפָא עֲלַיְיהוּ סָנֵיגוֹרְיָא, וְסוֹכֶכֶת עֲלַיְיהוּ כְּאִמָּא עַל בְּנִין). And Kudsha Berikh Hu blesses them from above and forgives them (וְקוּדְשָׁא בְּרִיךְ הוּא בָּרִיךְ לוֹן מִלְעֵילָא, וּמָחִיל לוֹן). Afterwards, when Yisrael arrive at the festival (לְבָתַר יִשְׂרָאֵל כַּד מָטוּ לַחַג), the right side is aroused above (מִתְעָרֵי סִטְרָא דְּיָמִינָא לְעֵילָא), in order that the moon be bound to it and the faces shine as is fitting (בְּגִין דְּיִתְקַשַּׁר בֵּיהּ סִיהֲרָא, וְיִתְנְהִירוּ אַנְפָּהָא כְּדְקָא חָזֵי). And then, a portion of blessing is given to all the lower appointees, that they may be occupied with their portions (וּכְדֵין פַּלְגַת חוּלָקָא דְּבִרְכָאן לְכָל אִנּוּן מְמַנָּן דִּלְתַתָּא, דְּיִתְעַסְּקוּן בְּחוּלַקְהוֹן), and that they not come to nurse and draw near in the portion of Yisrael (וְלָא יֵיתוּן לְיָנְקָא וּלְקָרָבָא בְּסִטְרָא דְּחוּלַקְהוֹן דְּיִשְׂרָאֵל).

In this manner below, when the nations of the world are blessed (כְּגַוְונָא דָא לְתַתָּא כַּד שְׁאָר עַמִין אִתְבָּרְכוּן), all of them are occupied with the inheritance of their portion (כֻּלְהוֹן אִנּוּן מִתְעַסְּקִין בְּאַחְסָנַת חוּלַקְהוֹן), and they do not come to mingle with Yisrael or to covet the portion of their inheritance (וְלָא הֲווּ אַתְיָין לְאִתְעָרְבָא בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל וּלְחָמְדָא חוּלַק אַחֲסַנְתֵּיהוֹן). And for this reason, Yisrael draw down blessing to all the appointees (וּבְגִין כָּךְ יִשְׂרָאֵל אִנּוּן מָשְׁכִין בִּרְכָאן לְכָל אִנּוּן מְמַנָּן), so that they be occupied with their portions and not mix among them (בְּגִין דְּיִתְעַסְּקוּן בְּחוּלַקְהוֹן, וְלָא יִתְעָרְבוּן בַּהֲדַיְיהוּ). And when the moon is filled with blessing above as is fitting (וְכַד סִיהֲרָא אִתְמְלֵי בִּרְכָאן לְעֵילָא כְּדְקָא יְאוּת), Yisrael come and nurse from her alone (יִשְׂרָאֵל אָתְיָין וְיָנְקִין מִינָּהּ בִּלְחוֹדַיְיהוּ). And concerning this it is written: “On the eighth day, you shall hold a solemn gathering for yourselves” (וְעַל דָּא כְּתִיב: בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם) (Bamidbar 29). What is Atzeret? Its Targum is gathering (מַאי עֲצֶרֶת כְּתַרְגּוּמוֹ: כְּנִישׁוּ). All that is gathered from the supernal blessings (כָּל מַה דִּכְנִישׁוּ מֵאִנּוּן בִּרְכָאן עִלָּאִין), the other nations do not draw from it-only Yisrael alone (לָא יָנְקִין מִנֵּיהּ עַמִּין אָחֳרָנִין, בַּר יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ). And for this reason it is written: “Atzeret shall be for you” (וּבְגִין כָּךְ כְּתִיב: עֲצֶרֶת תִּהְיֶה לָכֶם)-for you, and not for the other nations (לָכֶם וְלֹא לִשְׁאָר עַמִּין), for you, and not for the other appointees (לָכֶם וְלֹא לִשְׁאָר מְמַנָּן). And for this reason they (the nations) appease for the waters, to receive a portion of the blessing in which they are occupied (וְעַל דָּא אִנּוּן מְרַצִּין עַל הַמַּיִם, לְמֵיהַב לוֹן חוּלַק בִּרְכָאן דְּיִתְעַסְּקוּן בֵּיהּ), so that they not mix later in the joy of Yisrael, when they draw from supernal blessing (וְלֹא יִתְעָרְבוּן לְבָתַר בְּחֶדְוָותָא דְּיִשְׂרָאֵל, כַּד יָנְקִין בִּרְכָאן עִלָּאִין). And concerning that day it is written: “My beloved is mine, and I am his” (וְעַל הַהוּא יוֹמָא כְּתִיב: דּוֹדִי לִי וַאֲנִי לוֹ) (Shir haShirim 2)-that no other is mingled with this one (דְּלָא אִתְעָרַב אוֹחֲרָא בַּהֲדָן).