Daf 87a (דַּף פ״ז ע״א)

And Malki-Tzedek, king of Shalem, brought out bread and wine. (וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם הוֹצִיא לֶחֶם וָיָיִן). Rabbi Shim‘on opened and said, “And His sukkah was in Shalem…” (Psalms 76) (רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר: וַיְהִי בְּשָׁלֵם סֻכּוֹ וגו').

Come and see: when it arose in the desire of Kudsha Berikh Hu to create the world, (תָּא חֲזֵי: כַּד סָלִיק בִּרְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא), a single flame of the Hard Spark flared forth, (חַד שַׁלְהוֹבָא דְּבוּצִינָא דְּקַרְדִּינוּתָא), and a spark blew against a spark-it darkened and burned. (וּנְשַׁף זִיקָא בְּזִיקָא חָשְׁכַּאת וְאוֹקִידַת). And from within it He brought forth the sides of the abyss, (וְאַפִּיק מִגּוֹ סִטְרֵי תְּהוֹמָא), a single drop, and He united them as one and created the world through them. (חַד טִיף וְחִבֵּר לוֹן כְּחַד וּבָרָא בְּהוּ עָלְמָא). That flame rose and was crowned on the left, (הַהוּא שַׁלְהוֹבָא סָלִיק וְאִתְעַטְּרָא בִּשְׂמָאלָא), and that drop rose and was crowned on the right. (וְהַהוּא טִיף סָלִיק וְאִתְעַטַּר בְּיָמִינָא). They ascended one with the other, exchanging places-this to that side, and that to this side-what descends rises, and what rises descends. (סָלְקוּ חַד בְּחַד, אִחְלָפוּ דּוּכְתֵּי: דָּא לְסִטְרָא דָּא, וְדָא לְסִטְרָא דָּא; דְּנָחִית סָלִיק, וּדְסָלִיק נָחִית). They were bound one to the other, and from between them emerged a spirit of peace. (אִתְקַטְּרוּ דָּא בְּדָא, נָפִיק מִבֵּינַיְיהוּ רוּחַ שְׁלִים). Then the two sides were made one, and that one was given between them, and they were crowned one with the other. (כְּדֵין אִנּוּן תְּרֵין סִטְרִין אִתְעֲבִידוּ חַד, וְאִתְיְהִיב בֵּינַיְיהוּ, וְאִתְעַטְּרוּ חַד בְּחַד). Then peace was found above and peace below, and the structure stood firm. (כְּדֵין אִשְׁתְּכַח שְׁלָם לְעֵילָא וּשְׁלָם לְתַתָּא, וְדַרְגָּא אִתְקַיָּים). The letter Heh was crowned in Vav, and Vav in Heh, (אִתְעַטְּרַת ה״א בְּוא״ו, וָוא״ו בְּה״א), then the Heh ascended and was bound with a perfect bond. (כְּדֵין סַלְקָא ה״א וְאִתְקַשְּׁרָא בְּקִשּׁוּרָא שְׁלִים). Then: “And Malki-Tzedek, king of Shalem…” (כְּדֵין: וּמַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם). King of Shalem-surely a king who rules in completeness. (מֶלֶךְ שָׁלֵם וַדַּאי: מֶלֶךְ אִיהוּ דְּשַׁלִּיט בִּשְׁלִימוּ). When is he king of Shalem? On Yom Kippur, when all faces shine. (אֵימָתַי אִיהוּ מֶלֶךְ שָׁלֵם בְּיוֹמָא דְכִפּוּרֵי, דְּכָל אַנְפִּין נְהִירִין).

Another matter: “Malki-Tzedek, king of Shalem” (Bereshit 14) (דָּבָר אַחֵר מַלְכִּי־צֶדֶק מֶלֶךְ שָׁלֵם). Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): Kudsha Berikh Hu desired to bring forth the priesthood from there (בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיפַק כְּהוּנְתָּא מִשָּׁם), as it is said (כְּמָא דְאַתְּ אָמַר): “Blessed be Avram of El Elyon” (בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן) (Bereshit 14). But since he placed the blessing of Avraham before the blessing of his Master, He said to him: “Avraham-does one place the blessing of the servant before the blessing of the Master?” (כֵּיוָן דְּאַקְדִּים בִּרְכָּתָא דְאַבְרָהָם לִבְרָכָתָא דְמָרֵיהּ, אָמַר לֵיהּ: אַבְרָהָם וְכִי מַקְדִּימִין בִּרְכָּתָא דְעַבְדָּא לִבְרָכָתָא דְמָרֵיהּ) Immediately the priesthood was given to Avraham, as it is written: “Hashem said to my lord: Sit at My right hand” (Psalms 110), and it is written afterward: “Hashem has sworn and will not relent: You are a priest forever, after the order of Malki-Tzedek.” (מִיָּד אִתְיְהִיבַת כְּהוּנְתָּא לְאַבְרָהָם, דִּכְתִיב: נְאֻם יְיָ לַאדֹנִי שֵׁב לִימִינִי. וּכְתִיב בַּתְרֵיהּ: נִשְׁבַּע יְיָ וְלֹא יִנָּחֵם, אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי־צֶדֶק). For it is written: “And he was a priest to El Elyon,” but his seed was not a priest. (דִּכְתִיב: וְהוּא כֹהֵן לְאֵל עֶלְיוֹן, וְאֵין זַרְעוֹ כֹהֵן).

Another matter: Malki-Tzedek-this is the lower world; (דָּבָר אַחֵר: וּמַלְכִּי־צֶדֶק דָּא עָלְמָא בַּתְרָאָה). King of Shalem-this is the upper world. (מֶלֶךְ שָׁלֵם, דָּא עָלְמָא עִלָּאָה). That were crowned one with the other without separation-two worlds as one. (דְּאִתְעַטַּר חַד בְּחַד בְּלָא פֵירוּדָא, תְּרֵין עָלְמִין כְּחֲדָא). Even the lower world is entirely that; (וַאֲפִלּוּ עָלְמָא תַתָּאָה, כֹּלָּא הוּא). And it is one matter. (וְחַד מִלָּה אִיהוּ). He brought out bread and wine-these two are in him. (הוֹצִיא לֶחֶם וָיָיִן, דִּתְרֵי אִלֵּין בֵּיהּ). And he is a priest to El Elyon-he ministers world to world. (וְהוּא כֹהֵן לְאֵל עֶלְיוֹן, מְשַׁמֵּשׁ עָלְמָא לָקֳבֵל עָלְמָא). And he is the priest-this is the right side. (וְהוּא כֹהֵן: דָּא יָמִינָא). To El Elyon-the upper world. (לְאֵל עֶלְיוֹן: עָלְמָא עִלָּאָה). And for this reason, the priest must bless the world. (וּבְגִין כָּךְ בָּעֵי כַהֲנָא לְבָרְכָא עָלְמָא).

Come and see: the blessing (תָּא חֲזֵי, בִּרְכָּאן) that the lower world receives (נָטִיל הַאי עָלְמָא תַּתָּאָה) when it is united with the Supernal Priest-(כַּד אִתְחַבַּר בְּכַהֲנָא רַבָּא) then it is written: “And he blessed him and said: Blessed be Avram…” (Bereshit 14) (כְּדֵין: וַיְבָרֲכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם וגו') so it surely is. (הָכִי הוּא וַדַּאי). In this manner, the priest below must bind connections (כְּגַוְונָא דָּא, בָּעֵי כַּהֲנָא לְתַתָּא לְקָשְׁרָא קִשְׁרִין) and bless this place, (וּלְבָרְכָּא הַאי דוּכְתָּא), so that it may be bound with the right side (בְּגִין דְּיִתְקַשַּׁר בְּיָמִינָא) and the two worlds be united as one. (לְאִתְקַשְּׁרָא תְּרֵין עָלְמִין כְּחַד). “Blessed be Avram”-this is the secret of the matter; it is the rectification of blessings. (בָּרוּךְ אַבְרָם רָזָא דְּמִלָּה, תִּקּוּנָא דְּבִרְכָּאן אִיהוּ).

Blessed be Avram-just as we say, “Blessed are You…” (בָּרוּךְ אַבְרָם, כְּמָה דְּאַמְרִינָן: בָּרוּךְ אַתָּה). To El Elyon-Hashem our God, Creator of heaven and earth, King of the world-this verse is a mystery of blessing. (לְאֵל עֶלְיוֹן, יְיָ אֱלֹהֵינוּ, קוֹנֵה שָׁמַיִם וָאָרֶץ, מֶלֶךְ הָעוֹלָם. וְהַאי קְרָא רָזָא דְּבִרְכָּאן אִיהוּ). Therefore, “And he blessed him”-from below to above; (וּבְגִין כָּךְ: וַיְבָרֲכֵהוּ מִתַּתָּא לְעֵילָא). And “Blessed be El Elyon…”-from above to below. (וּבָרוּךְ אֵל עֶלְיוֹן מֵעֵילָא לְתַּתָּא). And “He gave him a tenth of all”-in order to cleave to the place where union is bound below. (וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל, לְאִתְדַּבְּקָא בְּאֲתַר דְּקִשּׁוּרָא אִתְקַשַּׁר לְתַּתָּא).

While they were walking, Rabbi Yisa met them, and a certain Jew was with him. (עַד דְּהֲווּ אָזְלֵי, אִעֲרַע בְּהוּ רַבִּי יֵיסָא, וְחַד יוּדָאָי בַּהֲדֵיהּ). That Jew was saying: “To You, Hashem, I lift my soul” (Psalms 25) (וְהֲוָה אָמַר הַהוּא יוּדָאָי: לְדָוִד, אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא). To David-why does it not say “A psalm of David” or “To David, a psalm”? (לְדָוִד-וְכִי אַמַּאי לָא כְּתִיב: מִזְמוֹר לְדָוִד אוֹ לְדָוִד מִזְמוֹר) Rather, because it speaks of his level- (אֶלָּא בְּגִין דַּרְגֵּיהּ קָאֲמַר), To David-a praise said concerning him: “To You, Hashem, I lift my soul.” (לְדָוִד, תּוּשְׁבַּחְתָּא דְּאָמַר בְּגִינֵיהּ: אֵלֶיךָ יְיָ נַפְשִׁי אֶשָּׂא). To You, Hashem-above. (אֵלֶיךָ יְיָ-לְעֵילָא). My soul-who is my soul? This is David-he is the first level we spoke of. (נַפְשִׁי-מַאן נַפְשִׁי דָּא דָּוִד, דַּרְגָּא קַדְמָאָה דְּקָאֲמָרָן). I lift-I raise it up, as it is said: “I lift my eyes to the mountains” (Psalms 121) (אֶשָּׂא-אֲסַלֵּק, כְּמָא דְּאַתְּ אָמֵר: אֶשָּׂא עֵינַי אֶל הֶהָרִים). For all his days, David strove to elevate his level, to be crowned above, and to be bound there in a perfect bond as fitting. (בְּגִין דְּכָל יוֹמוֹי דְּדָוִד הֲוָה מִשְׁתַּדֵּל לְסַלְקָא דַּרְגֵּיהּ, לְאִתְעַטְּרָא לְעֵילָא, וּלְאִתְקַשְּׁרָא תַּמָּן בְּקִשּׁוּרָא שְׁלִים כְּדְקָא יְאוּת).

Like this: “Of David: Bless Hashem, O my soul…” (Psalms 103)-it speaks of his level. (כְּגַוְונָא דָּא: לְדָוִד, בָּרֲכִי נַפְשִׁי אֶת יְיָ-בְּגִין דַּרְגֵּיהּ קָאֲמַר). And what does it say: “Bless Hashem, O my soul”? Et-to bind with the level above. (וּמַאי אָמַר: בָּרֲכִי נַפְשִׁי אֶת יְיָ אֶת-לְאִתְקַשְּׁרָא בְּקִשּׁוּרָא לְעֵילָא). And all my inward parts-who are my inward parts? These are the rest of the living beings created, called inward parts, as it is said: “And my insides yearned for him.” (וְכָל קְרָבַי-מַאן קְרָבַי אִלֵּין שְׁאָר חֵיוָן בְּרָא, דְּאִקְרוּן קְרָבַיִם, כְּמָא דְּאַתְּ אָמֵר: וּמֵעַי הָמוּ עָלָיו). Another word: “Bless Hashem, O my soul”-it speaks concerning him. (דָּבָר אַחֵר: בָּרֲכִי נַפְשִׁי-בְּגִינֵיהּ קָאֲמַר). Et Hashem-this is the completeness of all. (אֶת יְיָ-דָּא שְׁלִימוּ דְּכֹלָּא). Et Hashem-the totality of all. (אֶת יְיָ-כְּלָלָא דְּכֹלָּא).

Rabbi El'azar said to Rabbi Yisa, “I see that you have been walking with the Shekhinta and have been joined to Her.” (אָמַר לֵיהּ רַבִּי אֶלְעָזָר לְרַבִּי יֵיסָא: חָמִינָא לָךְ דְּהָא עִם שְׁכִינְתָּא קָאֲתִית וְאִתְחַבָּרַת). He said to him, “Indeed, it is so. I walked three parsa’ot with Her, and She told me many elevated matters, (אָמַר לֵיהּ: הָכִי הוּא וַדַּאי, וּתְלַת פַּרְסֵי הוּא דְּאָזִילְנָא בַּהֲדֵיהּ, וְאָמַר לִי כַּמָּה מִילֵי מַעַלְיָיתָא), and I stored them for this day. But I didn’t know that it was She, the shining lamp, until I see now.” (וְאֲנָא אֲגִירְנָא לֵיהּ לְיוֹמָא דָּא, וְלָא יְדַעְנָא דְּאִיהוּ בּוּצִינָא דְּנָהִיר, כִּדְחָמִינָא הַשְּׁתָּא).