Daf 88a (דַּף פ״ח ע״א)

They rose and came before Rabbi Shim‘on, (קָמוּ. אָתוּ קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן), and he was sitting and learning every day before Rabbi Shim‘on. (וְהֲוָה יָתִיב וְלָעֵי כָּל יוֹמָא קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן). And one day, he was engaged with handwashing before him. (וְיוֹמָא חַד הֲוָה עָסִיק בִּנְטִילַת יָדַיִם קַמֵּיהּ). He said, “Anyone who does not wash his hands properly, (אָמַר: כָּל מַאן דְּלָא נָטִיל יְדוֹי כְּדְקָא יְאוּת), even though he is punished above, he is also punished below. (אַף עַל גַּב דְּאִתְעַנַּשׁ לְעֵילָא, אִתְעַנַּשׁ לְתַתָּא). And what is his punishment below? He causes poverty to himself. (וּמַאי עוֹנְשֵׁיהּ לְתַתָּא דְּגָרִים לֵיהּ לְגַרְמֵיהּ מִסְכְּנוּתָא). Just as his punishment is thus, so too his reward: (כְּמָה דְּעוֹנְשֵׁיהּ כָּךְ), whoever washes his hands properly brings upon himself supernal blessing, (הָכִי הוּא זָכֵי מַאן דְּנָטִיל יְדוֹי כְּדְקָא יְאוּת, דְּגָרִים לְגַרְמֵיהּ בִּרְכָאן דִּלְעֵילָא), for blessings dwell upon his hands properly, (דְּשָׁרָאן בִּרְכָאן עַל יְדוֹי כְּדְקָא יְאוּת), and he is blessed with wealth. (וְאִתְבָּרַךְ בְּעוּתְרָא). Afterward, Rabbi Shim‘on saw that he had poured water generously and washed with abundant measure. (לְבָתַר, אַקְדִּים רַבִּי שִׁמְעוֹן, חָמָא לֵיהּ דְּאַנְטַל יְדוֹי בְּמַיָּא, וְנָטִיל לוֹן בְּשִׁיעוּרָא סַגְיָיא דְמַיִּין). Rabbi Shim‘on said, “Fill his hands with Your blessings.” (אָמַר רַבִּי שִׁמְעוֹן: מַלֵּא יָדָיו מִבִּרְכוֹתֶיךָ). And so it was. (וְכָךְ הֲוָה). From that day onward, he became wealthy, found good fortune, (מֵהַהוּא יוֹמָא וּלְהָלְאָה, אִתְעַתַּר וְאַשְׁכַּח סִימָא), and he engaged in Orayta, and provided food to the poor every day, (וְהֲוָה לָעֵי בְּאוֹרַיְיתָא, וְיָהִיב מְזוֹנָא לְמִסְכְּנֵי כָּל יוֹמָא), and rejoiced with them and welcomed them with shining countenance. (וְהֲוָה חָדֵי עִמְּהוֹן, וּמַסְבַּר לוֹן אַנְפִּין נְהִירִין). Rabbi Shim‘on declared about him: “But you shall rejoice in Hashem, in the Holy One…” (Isaiah 41) (קָרָא עֲלֵיהּ רַבִּי שִׁמְעוֹן וְאַתָּה תָּגִיל בַּי־יָ בִּקְדוֹשׁ וגו'). After these things, the word of Hashem came to Avram… (Bereshit 15) (אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְּבַר יְיָ אֶל אַבְרָם וגו'). Rabbi Yehudah opened: “I am my Beloved’s and His desire is for me” (Song of Songs 7) (רַבִּי יְהוּדָה פָּתַח: אֲנִי לְדוֹדִי וְעָלַי תְּשׁוּקָתוֹ). This has already been explained, but: (הָא אוּקְמוּהָ). But through the awakening from below, an awakening is found above., (אֲבָל בְּאִתְעֲרוּתָא דִלְתַתָּא אִשְׁתְּכַח אִתְעֲרוּתָא לְעֵילָא), for there is no awakening above until there is awakening below. (דְּהָא לָא אִתְעַר לְעֵילָא עַד דְּאִתְעַר לְתַתָּא). And blessings from above are only found where there is substance, and not in that which is empty. (וּבִרְכָאן דִּלְעֵילָא לָא מִשְׁתַּכְּחֵי אֶלָּא בַּמֶה דְּאִית בֵּיהּ מַמָּשָׁא, וְלָאו אִיהוּ רֵיקַנְיָא).

Sitre Torah

“After these things…” (Bereshit 15) (סִתְרֵי תּוֹרָה: אַחַר הַדְּבָרִים הָאֵלֶּה וגו'). These are the words of the Orayta, as it is written: “These words Hashem spoke to all your assembly…” (Deuteronomy 5) (אִלֵּין פִּתְּגָמֵי אוֹרַיְיתָא, דִּכְתִיב: אֵת הַדְּבָרִים הָאֵלֶּה דִּבֵּר יְיָ אֶל כָּל קְהַלְכֶם). Just as there it refers to words of the Orayta, so too here. (מַה לְהַלָּן פִּתְּגָמֵי אוֹרַיְיתָא, אַף הָכָא פִּתְּגָמֵי אוֹרַיְיתָא). After a person labors in this world with these “words,” (בָּתַר דְּאִשְׁתַּדַּל בַּר נָשׁ בְּהַאי עָלְמָא בַּדְּבָרִים הָאֵלֶּה), Kudsha Berikh Hu proclaims and prepares for his Neshamah tidings of peace- (קוּדְשָׁא בְּרִיךְ הוּא מְבַשֵּׂר לֵיהּ וְאַקְדִּים לָהּ לְנִשְׁמָתָא שְׁלָם), this is what is written: “Fear not, Avram, I am your shield”-from all evil weapons of Gehinom. (הֲדָא הוּא דִּכְתִיב: אַל תִּירָא אַבְרָם, אָנֹכִי מָגֵן לָךָ-מִכָּל זַיְינִין בִּישִׁין דְּגֵיהִנֹּם). “Your reward is very great”-for whoever labors in Orayta in this world merits and acquires an inheritance and possession in the World to Come, (שְׂכָרְךָ הַרְבֵּה מְאֹד-בְּגִין דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּהַאי עָלְמָא, זָכֵי וְאַחְסִין יְרוּתָּא אַחְסַנְתָּא בְּעָלְמָא דְּאָתֵי), as it is written: “That I may cause those who love Me to inherit substance” (Proverbs 8) (כְּמָה דִּכְתִיב: לְהַנְחִיל אֹהֲבַי יֵשׁ). What is yesh? It is thirteen rivers of pure Afarsimon (spiced balsam) (מַהִי יֵ״שׁ דָּא: שְׁלֹשָׁה עֲשָׂר נְהָרִין דְּאֲפַרְסְמוֹנָא דַכְיָא), that are prepared to be given as supernal inheritance in the World to Come. (דְּיְהַבִּי לֵיהּ אַחְסַנְתָּא עִלָּאָה בְּעָלְמָא דְּאָתֵי). (Some say: this refers to the World to Come. (נ״א: דָּא עָלְמָא דְּאָתֵי) “And their storehouses I will fill”-in this world, with wealth and every goodness of the world. (וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא-בְּהַאי עָלְמָא מֵעוּתְרָא וּמִכָּל טִיבוּ דְּעָלְמָא). Whoever goes to the right merits the World to Come; (מַאן דְּאָזִיל לִימִינָא-זָכֵי לְעָלְמָא דְּאָתֵי), and whoever goes to the left-behold, wealth in this world. (וּמַאן דְּאָזִיל לִשְׂמָאלָא-הָא עוּתְּרָא בְּעָלְמָא דֵּין). For there is a holy left and a defiled left. (דְּאִית שְׂמָאלָא קַדִּישָׁא וְאִית שְׂמָאלָא מְסָאֲבָא) And this is what we say: whoever occupies himself with Orayta, they give him long life in the World to Come, and they give him wealth and honor in this world, as it is written: “Length of days is in her right hand…” (Proverbs 3) (וְדָא הוּא דְּאָמְרִינָן: מַאן דְּמִתְעַסֵּק בְּאוֹרַיְיתָא, יְהַבִּי לֵיהּ אֹרֶךְ יָמִים בְּעָלְמָא דְּאָתֵי, וִיהַבִּי לֵיהּ עֹשֶׁר וְכָבוֹד בְּעָלְמָא דֵּין, שֶׁנֶּאֱמַר אֹרֶךְ יָמִים בִּימִינָהּ וגו'). And whoever seeks bodily enjoyment in this world and does not engage in Orayta and good deeds-they give him wealth in this world from the side of the left, the side of the evil inclination, and with that wealth he acts wickedly and inherits Gehinom. (וּמַאן דְּיִתְרְעֵי דִּיְתַהֲנֵי גוּפָא בְּעָלְמָא דֵּין וְלָא אִתְעַסַּק בְּאוֹרַיְיתָא וּבְעוֹבְדִּין טָבִין, יְהַבִּי לֵיהּ עוּתְּרָא בְּעָלְמָא דֵּין מִסִּטְרָא דְּשְׂמָאלָא, מִסִּטְרָא דְּיֵצֶר הָרָע, וּבְעוּתְּרָא דָּא עָבִיד בִּישׁ, יָרִית גֵּיהִנּוֹם). And if you should ask: is there not wealth in this world from the side of holiness? Yes! (וְאִי תֵּימָא: וְכִי לָא אִית בְּעָלְמָא דֵּין עוּתְּרָא מִסִּטְרָא דְּקְדוּשָּׁה אִין) For whoever fulfills the Torah in poverty, he will ultimately fulfill it in wealth, (דְּכָל הַמְקַיֵּים אֶת הַתּוֹרָה מֵעֹנִי, סוֹפוֹ לְקַיְּימָהּ מֵעֹשֶׁר), and that is good wealth from the side of holiness. (וְדָא הוּא עוּתְּרָא טָבָא דְּמִסִּטְרָא דְּקְדוּשָּׁה).

When Rabbi Abba came from there, he would proclaim: “Who wants wealth, and who wants long life in the World to Come? Let him come and engage in Orayta.” (רַבִּי אַבָּא כַּד אֲתָא מֵהָתָּם, הֲוָה מַכְרִיז: מַאן בָּעֵי עוּתְּרָא, וּמַאן בָּעֵי אוֹרְכָּא דְּחַיֵּי בְּעָלְמָא דְּאָתֵי יֵיתֵי וְיִשְׁתַּדַּל בְּאוֹרַיְיתָא). And all the people would gather to him. (הֲווּ מִתְּכַנְּשִׁין כֻּלֵּי עָלְמָא לְגַבֵּיהּ). There was one bachelor in his neighborhood. (רַוָּוק חַד הֲוָה בְּשִׁבְבוּתֵיהּ). One day he came to him and said: “Rabbi, I want to study Orayta so that I may acquire wealth.” (יוֹמָא חַד אֲתָא לְגַבֵּיהּ, אָמַר לֵיהּ: רַבִּי, בָּעֵינָא לְמִלְעֵי בְּאוֹרַיְיתָא כְּדֵי שֶׁיֶּהְיֶה לִי עוּתְּרָא). He said to him: “That is certainly so.” (אָמַר לֵיהּ: הָא וַדַּאי). He said to him: “What is your name?” (אָמַר לֵיהּ: מַה שְׁמָךְ) He said to him: “Yosei.” (אָמַר לֵיהּ: יוֹסֵי). He said to his students: “Call him Rabbi Yosei, Master of Wealth and Honor.” (אָמַר לוֹן לְתַּלְמִידוֹי: דְּיִקְרוּן לֵיהּ רַבִּי יוֹסֵי מָארֵי דְּעוּתְּרָא וִיקָרָא). He sat and engaged in Orayta. (יָתִיב וְאִתְעַסַּק בְּאוֹרַיְיתָא). After some days, he stood before him and said, “Rabbi, where is the wealth?” (לְיוֹמִין הֲוָה קָאֵים קַמֵּיהּ, אָמַר לֵיהּ רַבִּי, אָנָא הוּא עוּתְּרָא) He said: Learn from this that it was not for the sake of Heaven that they acted (אָמַר: שְׁמַע מִינֵּיהּ דְּלָא לְשֵׁם שָׁמַיִם קָא עֲבִיד). He entered his chamber, and heard a voice saying, “Do not punish him, for he will become a great man.” (וְעָאל לְאִדְרֵיהּ, שְׁמַע חַד קָלָא דְּהֲוָה אָמַר: לָא תַעַנְשֵׁיהּ, דְּגַבְרָא רַבָּא לִיהֱוֵי). He returned to him and said, “Sit, my son, sit, and I will give you wealth.” (תָּב לְגַבֵּיהּ, אָמַר לֵיהּ: תִּיב בְּרִי תִּיב, וַאֲנָא יָהִיבְנָא לָךְ עוּתְּרָא).

While this was happening, a man came with a vessel of gold in his hand. (אַדְהָכִי אֲתָא גַבְרָא חַד, וּמָאַנָא דְּפָּז בְּיָדֵיהּ). He brought it out, and light shone in the house. (אַפְּקֵיהּ, וְנָפַל נְהוֹרָא בְּבֵיתָא). He said to him, “Rabbi, I desire to merit the Orayta, but I did not merit. Let someone else engage in Orayta for my sake, for I have abundant wealth left to me by my father. When he would sit at his table, he would arrange upon it thirteen golden cups such as this.” (אָמַר לֵיהּ: רַבִּי, בָּעֵינָא לְמִזְכֵּי בְּאוֹרַיְיתָא וַאֲנָא לָא זָכִינָא, וּבָעֵינָא מַאן דִּיְשְׁתַּדַּל בְּאוֹרַיְיתָא בְּגִינִי. דְּהָא אִית לִי עוּתְּרָא סַגִּי דְּקָא שְׁבַק לִי אַבָּא, דְּכַד יָתֵיב עַל פְּתוֹרֵיהּ הֲוָה מְסַדַּר עֲלֵיהּ תְּלֵיסַר כַּסֵּי מֵאִלֵּין). “And I want to merit the Orayta, and I will give wealth.” (וּבָעֵינָא לְמִזְכֵּי בְּאוֹרַיְיתָא, וַאֲנָא יָהִיבְנָא עוּתְּרָא). He said to that bachelor: “Engage in Orayta, and this one will give you wealth.” (אָמַר לֵיהּ לְהַהוּא רַוָּוק: תִּשְׁתַּדַּל בְּאוֹרַיְיתָא, וְדָא יָהִיב לָךְ עוּתְּרָא). He gave him that golden cup. (יָהַב לֵיהּ הַהוּא כַּסָּא דְּפָּז).

Rabbi Abba recited over him: “She cannot be compared to gold or crystal; her exchange is a vessel of gold.” (Job 28) (קָרָא עֲלֵיהּ רַבִּי אַבָּא לֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית, וּתְמוּרָתָהּ כְּלִי פָּז). He sat and labored in Orayta, and that man continued to give him wealth. (יָתֵיב וְלָעָא בְּאוֹרַיְיתָא, וְהַהוּא בַּר נָשׁ הֲוָה יָהִיב לֵיהּ עוּתְּרָא). After some time, the sweetness of Orayta entered his innards. (לְיוֹמִין, עָאל חֲמִידוּ דְּאוֹרַיְיתָא בִּמְעוֹי). One day he sat and wept. (יוֹמָא חַד, הֲוָה יָתֵיב וְהֲוָה בָּכֵי). His teacher found him weeping. (אַשְׁכְּחֵיהּ רַבֵּיהּ דְּהֲוָה בָּכֵי). He said, “Why are you crying?” (אָמַר לֵיהּ: עַל מָה קָא בָּכִית) He said to him, “What? Shall we abandon the life of the World to Come for this? I want only to merit for myself.” (אָמַר לֵיהּ: וּמָה, מַנַּחְנָא חַיֵּי דְּעָלְמָא דְּאָתֵי בְּגִין הַאי לָא בָּעֵינָא אֶלָּא לְמִזְכֵּי לְגַבָּאי). He said, “Now it is heard that he acts for the sake of Heaven [leshem shamayim].” (אָמַר: הַשְׁתָּא שְׁמַע מִינֵּיהּ דְּהָא לְשֵׁם שָׁמַיִם קָא עֲבִיד).

He called that man and said to him, “Take your wealth and give it to orphans and the poor, and I will give you greater share in the Orayta in everything that we are learning.” (קָרָא לֵיהּ לְהַהוּא גַבְרָא, אָמַר לֵיהּ: טוֹל עוּתְּרָךְ וְהַב לֵיהּ לְיַתְּמֵי וּלְמִסְכְּנֵי, וַאֲנָא יָהִיבְנָא לָךְ חוּלַק יַתִּיר בְּאוֹרַיְיתָא בְּכָל מַה דְּאֲנַן לָעָאן). Rabbi Yosei returned that golden cup, and from that day his name was never removed. (אַהֲדַר לֵיהּ רַבִּי יוֹסֵי הַהוּא כַּסָּא דְּפָּז, וְעַד יוֹמָא לָא אַעֲדֵי שְׁמֵיהּ). And from his descendants came Ben Pazzi, that is: Rabbi Yosei ben Pazzi, (וּמִן בְּנוֹי: בֶּן פַּזִּי, וְהַיְינוּ רַבִּי יוֹסֵי בֶּן פַּזִּי), and he merited much Orayta, he and his sons, (וְזָכָה לְכַמָּה אוֹרַיְיתָא הוּא וּבְנוֹי), because he labored in Orayta. (בְּגִין דְּלָעָא בְּאוֹרַיְיתָא). For there is no reward in the world like one who labors in Orayta and fulfills it. (דְּלֵית לָךְ אַגְרָא טַב בְּעָלְמָא כְּמָאן דְּלָעֵי בְּאוֹרַיְיתָא וּמְקַיְּימָהּ). After these things, the word of Hashem came to Avram in a vision, saying… (Bereshit 15) (אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְּבַר יְיָ אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר וגו'). Wherever it says “in a vision” in the Orayta, this is the Name that was revealed to the Patriarchs- (בְּכָל אֲתַר דִּכְתִיב בְּאוֹרַיְיתָא: בַּמַּחֲזֶה-דָּא שְׁמָא דְּאִתְּגְּלֵי לַאֲבָהָן), and who is it? Shaddai, as it is said: “And I appeared to Avraham, to Yitzchak, and to Ya'akov with El Shaddai.” (Exodus 6) (וּמָאן אִיהוּ שַׁדַּ״י, שֶׁנֶּאֱמַר: וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדַּי). As it says: “Who sees the vision of Shaddai” (Numbers 24) (כְּמָה דְּאַתְּ אָמֵר אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה). And this is the vision from which all supernal visions are seen, (וְדָא אִיהוּ חֵיזוּ דְּכָל חֶזְוָון עִלָּאִין אִתְּחַזְיָין מִגַּוֵּיהּ), like a mirror in which all forms are seen-and all is one. (כְּהַאי מַרְאֶה דְּכָל דִּיוּקְנִין אִתְּחַזְיָין בֵּיהּ, וְכֹּלָּא חַד). Appearance, vision-they are one; this is Targum and this is Lashon haKodesh. (מַרְאֶה, מַחֲזֶה-חַד הוּא; דָּא תַּרְגּוּם וְדָא לָשׁוֹן הַקֹּדֶשׁ).

Rabbi Yosei said: many are the mysteries in the Orayta, (אָמַר רַבִּי יוֹסֵי: סַגִּיאִין אִנּוּן בְּאוֹרַיְיתָּא), and for this reason, Onkelos was given permission to translate it in that language [Aramaic] through which Kudsha Berikh Hu revealed Himself in the Orayta. (וְעַל דָּא הֲוָה לֵיהּ רְשׁוּ לְאוּנְקְלוּס לְתַרְגֵּם בְּהַהוּא לִישְׁנָא דְּגָלֵי קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָּא). And this language is concealed even from the supernal angels- (וְלִישְׁנָא דָא סָתִּים אִיהוּ מִגּוֹ מַלְאֲכֵי עִלָּאָה), in the machazeh (vision), because it was hidden from the supernal angels who did not know what was being spoken with Avraham. (בַּמַּחֲזֶה דְּהֲוָה סָתִּים מִמַּלְאֲכֵי עִלָּאֵי דְּלָא יָדְעֵי בְּדָא כַּד מְמַלֵּיל בֵּיהּ בְּאַבְרָהָם). Why? Because Avraham had not yet been circumcised and was uncircumcised, his flesh was 'closed'. (מַאי טַעְמָא בְּגִין דְּאַבְרָהָם לָא הֲוָה מָהוּל, וְהֲוָה עָרֵל, סָתִּים בִּשְׂרָא). Therefore it was concealed from them in the language of Targum [translation]. (וּבְגִין כָּךְ: הֲוָה סָתִּים מִנַּיְיהוּ בִּלְשׁוֹן תַּרְגּוּם). Similarly with Bil‘am, where it is written: “Who sees the vision of Shaddai…” (Numbers 24) (כְּגַוְונָא דָא: בִּלְעָם, דִּכְתִיב: אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה), this matter was also hidden from the ministering angels, so they would not have a pretext to claim that Kudsha Berikh Hu was speaking with that impure arel man. (סָתִּים הֲוָה מִלָּה מִגּוֹ מַלְאֲכֵי הַשָּׁרֵת, בְּגִין דְּלָא יְהֵא לוֹן פִּטְרָא דְּקוּדְשָׁא בְּרִיךְ הוּא מְמַלֵּל בְּהַהוּא עָרֵל מְסָאֳבָא). For the holy angels are not drawn to speak in the language of Targum [translation]. (דְּהָא מַלְאֲכֵי קַדִּישֵׁי לָאו נִזְקָקִין בִּלְשׁוֹן תַּרְגּוּם). And if you say: don’t they know it? But didn’t Gavri’el teach Yosef seventy languages and Targum [Translation] is one of the seventy? (אִי תֵּימָא דְּלָא יָדְעֵי-וְהָא גַּבְרִיאֵל אוֹלִיף לְיוֹסֵף ע' לָשׁוֹן, וְתַּרְגּוּם חַד מֵע' לָשׁוֹן הוּא). Yes, they know it, but they are not drawn to it. (אֶלָּא: מִנְדַּע יָדְעֵי-אֲבָל לָא נִזְקָקִין).

We have learned: they do not regard it, and do not concern themselves with it [Aramaic], (תְּנַן: דְּלָא חַיְישֵׁי, וְלָא מַשְׁגִּיחִין עֲלֵיהּ), for it is despised before them more than any other tongue. (דְּהָא מָאִיס אִיהוּ קַמַּיְיהוּ מִכָּל שְׁאָר לָשׁוֹן). And if you ask: if it is despised by the supernal angels, why did Onkelos translate the Orayta into this language [Aramaic], and Yonatan ben Uzzi’el the Mikra [The Scripture]? (וְאִי תֵּימָא: הוֹאִיל וּמָאִיס אִיהוּ מִמַּלְאֲכֵי עִלָּאֵי, אַמַּאי תִּרְגֵּם אוּנְקְלוּס אוֹרַיְיתָא בְּהַאי לָשׁוֹן, וְיוֹנָתָן בֶּן עוּזִיאֵל הַמִּקְרָא) The answer is: it is despised before them, but it was necessary- (אֶלָּא: מָאִיס הוּא קַמַּיְיהוּ, וְהָכִי אִצְטְרִיךְ), for there is no jealousy among the supernal angels regarding Yisrael. (דְּלֵית קִנְאָה לְמַלְאֲכֵי עִלָּאֵי בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל) (But had they known the praise of the Orayta, they would have been jealous of Yisrael all the more. (אֶלָּא אוֹרַיְיתָא-וְאִלְמָלֵא הֲווּ יָדְעִין שִׁבְחָא דְּאוֹרַיְיתָא, הֲוָה לְהוֹן קִנְאָה בַּהֲדַיְיהוּ דְּיִשְׂרָאֵל יַתִּיר) Therefore, the Targum [translation] of the Torah and the Mikra [The Scripture] was given in this way, and it is not despised, for in many places Kudsha Berikh Hu wrote this way in the Orayta. (וְעַל דָּא: תַּרְגּוּם תּוֹרָה וּמִקְרָא כָּךְ, וְלָא מָאִיס אִיהוּ, דְּהָא בְּכַמָּה דוּכְתֵּי כָּתַב קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא הָכִי). And for this reason it is hidden from the supernal holy angels, (וּבְגִין כָּךְ: סָתִּים אִיהוּ מִגּוֹ מַלְאֲכֵי עִלָּאֵי קַדִּישֵׁי), and thus He revealed Himself to Avraham in a concealed manner, (וְעַל דָּא אִתְגְּלִי בֵיהּ בְּאַבְרָהָם בְּאוֹרַח סָתִּים), so the holy angels would not observe or have a pretext, for Kudsha Berikh Hu was revealing Himself to an uncircumcised man. (דְּלָא יִשְׁגְּחוּן בֵּיהּ מַלְאָכִין קַדִּישִׁין, וְלָא יְהֵא לוֹן פִּטְרָא, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלִי עַל בַּר נָשׁ עָרֵל). When did He reveal Himself to him in a revealed way before the supernal angels? When He gave him the holy covenant, as it is written: “And Elohim spoke to him, saying…” (Bereshit 17) Elohim is the Name of Kudsha Berikh Hu, and it does not say in a vision. (אֵימָתַי אִתְגְּלִי לֵיהּ בְּאִתְגַּלְיָיא דְּמַלְאֲכֵי עִלָּאֵי כַּד יָהִיב לֵיהּ בְּרִית קְיָימָא קַדִּישָׁא, דִּכְתִיב: וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר-אֱלֹהִים שֵׁם דְּקוּדְשָׁא, וְלָא כְּתִיב בַּמַּחֲזֶה). This is the revealed Name. (שְׁמָא בְּאִתְגַלְיָיא).

Lemor (To say) what is “To say”? To say and to proclaim in every language, so that it would not remain concealed. (לֵאמֹר-מַהִי לֵאמֹר לֵאמֹר וּלְאַכְרָזָא בְּכָל לָשׁוֹן, דְּלָא תְּהֵא בְּאִתְכַּסְיָא), Not in another tongue, but in the language that all speak in, (לָאו בְּלִישְׁנָא אָחֳרָא, אֶלָּא בְּלִישְׁנָא דְּכָלָּא מִשְׁתָּעְיָין בָּהּ), so they may say “this is that” and have no claim or pretext. (דְּיָכְלֵי לְמֵימַר: דָּא לְדָא, וְלָא יָכְלֵי לְקַטְרְגָא וּלְמֵימַר פִּטְרָא). Therefore: “And Elohim spoke to him, Lemor (spoke)”-Elohim and not 'Vision' [Machazeh], because He brought him into the holy covenant and drew him near. (וְעַל דָּא: וַיְדַבֵּר אִתּוֹ אֱלֹהִים לֵאמֹר-אֱלֹהִים וְלֹא מַחֲזֶה-בְּגִין דְּהֲוָה מְעַיֵּיל לֵיהּ בְּבְרִית קְיָימָא קַדִּישָׁא, וְקָרִיב לֵיהּ לְגַבֵּיהּ).

Rabbi Yehudah said: this is why the letter Heh of the Name was not given to him until he was circumcised-why? Because it is truly called “covenant.” (רַבִּי יְהוּדָה אָמַר: בְּגִין כָּךְ אֹת ה״א לָא אִתְּיְהַב לֵיהּ עַד דְּאִתְגַּזַּר-מַהִי טַעְמָא דְּאִיהִי מַמָּשׁ בְּרִית אִקְרֵי). And once he entered into the covenant, then the letter Heh was given to him, as it is written: “Behold, My covenant is with you, and you shall be a father of many nations. No longer shall your name be Avram…” (Bereshit 17) (וְעַל דָּא: כֵּיוָן דְּעָאַל בִּבְרִית, כְּדֵין אִתְּיְהִיבַת לֵיהּ אֹת ה״א, דִּכְתִיב: אֲנִי הִנֵּה בְּרִיתִי אִתָּךְ, וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם, וְלֹא יִקָּרֵא עוֹד שִׁמְךָ אַבְרָם וגו'). After these things (Bereshit 15) (אַחַר הַדְּבָרִים הָאֵלֶּה)

Rabbi Ḥiyya was going to visit Rabbi El'azar, (רַבִּי חִיָּיא הֲוָה אָזִיל לְמֶחֱמֵי לְרַבִּי אֶלְעָזָר), and he encountered Rabbi Ḥaggai. (פְּגַע בֵּיהּ רַבִּי חַגַּאי). He said to him, “This road that is prepared before the Master-where are you going?” (אָמַר לֵיהּ: הַאי אָרְחָא דִּמְתַּקְנָא קַמֵּיהּ דְּמַר, לְאָן אִיהוּ אָזִיל) He said to him, “To see Rabbi El'azar.” (אָמַר לֵיהּ: לְמֶחֱמֵי לְרַבִּי אֶלְעָזָר). He said to him, “I too will go with you.” (אָמַר לֵיהּ: וַאֲנָא נָמֵי אֵיזִיל בַּהֲדָךָ). He said to him, “If you can accept an explanation of what you will hear, come. But if not, return behind me.” (אָמַר לֵיהּ: אִי תֵּיכוּל לְמִסְבַּר סְבָרָא לְמַה דְּתִשְׁמַע, זִיל; וְאִי לָאו, תּוּב אֲבַתְּרָךָ). He said to him, “Let the Master not be concerned with this, for I have heard many secrets of Orayta and I am able to endure them.” (אָמַר לֵיהּ: לָא לִיחוּשׁ מַר לְהַאי, דְּהָא אֲנָא שְׁמַעְנָא כַּמָּה רָזֵי דְאוֹרַיְיתָּא וְיָכִילְנָא לְמֵיקַם בְּהוּ).

Rabbi Ḥaggai opened and said: What is written? “My offering, My bread, for My fire…” (Numbers 28) (פָּתַּח רַבִּי חַגַּאי וְאָמַר: מַה דִּכְתִּיב אֶת קָרְבָּנִי לַחְמִי לְאִשָּׁי וגו'). My offering-this is the offering of flesh that is brought to atone. (אֶת קָרְבָּנִי-דָּא קָרְבַּן בִּשְׂרָא דְּאִתְּקְרַב לְכַפָּרָא), Blood for blood, flesh for flesh. (דָּמָא עַל דָּמָא, בִּשְׂרָא עַל בִּשְׂרָא). Because all offerings are only brought upon flesh, to atone for flesh. (בְּגִין דְּכָל קָרְבָּנִין לָא מִתְקָרְבִין אֶלָּא עַל בִּשְׂרָא, לְכַפָּרָא עַל בִּשְׂרָא). Thus I heard: if a person sins, what sin has the animal committed? (וְהָכִי שְׁמַעְנָא: אִי בַּר נָשׁ חָטָא-בְּהֵמָה מַה חָטָאתּ) But Kudsha Berikh Hu said, “A person, when he brings from among you an offering…” (Leviticus 1) (דְּקוּדְשָׁא בְּרִיךְ הוּא אָמַר אָדָם כִּי יַקְרִיב מִכֶּם קָרְבָּן וגו'). Why? Because Kudsha Berikh Hu made a spirit for humans and a spirit for animals, and separated one from the other. (אַמַּאי אֶלָּא: קוּדְשָׁא בְּרִיךְ הוּא עֲבִיד רוּחַ בְּנֵי נָשָׁא וְרוּחַ הַבְּהֵמָה, וְאַפְּרִישׁ דָּא מִן דָּא). Therefore, “The spirit of man ascends upward, and the spirit of the animal…” (Ecclesiastes 3) (וּבְגִין כָּךְ רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא לְמַעְלָה, וְרוּחַ הַבְּהֵמָה וגו')-certainly they are separate. (וּדְאַי מִתְּפְּרַשׁ דָּא מִן דָּא). Before man sinned, what is written? “Behold, I have given to you every herb bearing seed…” (Bereshit 1) (עַד לָא חָטָא אָדָם, מַה כְּתִיב וַיֹּאמֶר אֱלֹהִים: הִנֵּה נָתַתִּי לָכֶם אֶת כָּל עֵשֶׂב זוֹרֵעַ זָרַע וגו') and it is written: “It shall be to you for food”-and no more. (וּכְתִיב: לָכֶם יִהְיֶה לְאָכְלָה-וְלָא יַתִּיר). But once he sinned and the Evil inclination was entrenched in his body, and in all his descendants it imposed judgment, (כֵּיוָן דְּחָטָא, וְיֵצֶר הָרָע אִשְׁתָּאִיב בְּגוּפָא דִילֵיהּ, וּבְכָל אִנּוּן תּוֹלָדִין עֲבַד בְּהוּ דִּינָא), afterward Noach came and saw that the body was built from the place of the Evil inclination. (וּלְבָתַּר אֲתָא נֹחַ, וְחָמָא דְּהָא גּוּפָא אִתְבְּנֵי מֵאַתְּרָא דְּיֵצֶר הָרָע). He brought a korban, just like Adam. (אַקְרִיב קָרְבָּן כְּמָה דְּאַקְרִיב אָדָם). What is written? “Hashem smelled the pleasing aroma…” (Bereshit 8) (מַה כְּתִיב וַיָּרַח יְיָ אֶת רֵיחַ הַנִּיחֹחַ וגו'). And it is written: “For the inclination of man’s heart is evil from his youth.” (וּכְתִיב: כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעוּרָיו). Kudsha Berikh Hu said: From now on, since the body is indebted to the Evil inclination, let the body take pleasure as is fitting-and eat flesh. (אָמַר קוּדְשָׁא בְּרִיךְ הוּא: מִכָּאן וּלְהָלְאָה, הוֹאִיל וְגוּפָא אִשְׁתָּאִיב מֵהַהוּא יֵצֶר הָרָע, יִתְּעַנַּג גּוּפָא כְּמָה דְּאִתְּחֲזֵי לֵיהּ, יֵיכוּל בִּשְׂרָא). “Like the green herb I have given you everything.” (כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל). When he eats meat, from that meat his own flesh is satisfied and strengthened; it mixes one with the other and the body is nourished from it. (כַּד אָכִיל בִּשְׂרָא, מֵהַהוּא בִּשְׂרָא אִתְעַנַּג בִּשְׂרָא דִילֵיהּ, וְאִתְעָרַב דָּא בְּדָא, וְאִתְרַבֵּי גּוּפָא מִנֵּיהּ). And from that bodily pleasure, he sins with many sins. (וּמֵהַהוּא עֹנֶג גּוּפָא, חָטָא בְּכַמָּה חֶטְאִין). Kudsha Berikh Hu said: Atonement must come upon the body, upon the flesh. (אָמַר קוּדְשָׁא בְּרִיךְ הוּא: כַּפָּרָה עַל גּוּפָא-בִּשְׂרָא). He ate meat, he grew from meat, he sinned with it-so let flesh atone for flesh. (בִּשְׂרָא אָכִיל, וּבִשְׂרָא אִתְרַבֵּי מִנֵּיהּ, וּבֵיהּ חָטָא-בִּשְׂרָא לְכַפָּרָא עַל גּוּפֵיהּ). And the flesh he ate made blood in his body- (וּבִשְׂרָא דְּאָכִיל, בִּשְׂרָא עָבִיד דָּמָא לְגוּפָא), therefore, the blood that remains from that meat is prepared to atone for the blood that was formed from it, as it is written: “For the blood, it is in the soul that atones.” (Leviticus 17) (בְּגִין כָּךְ: דָּמָא דְּאִשְׁתָּאַר מֵהַהוּא בִּשְׂרָא לְבַר, אִתְעַתַּד לְכַפָּרָא עַל דָּמָא דְּאִתְעֲבִיד מֵהַהוּא בִּשְׂרָא דִילֵיהּ, דִּכְתִיב כִּי הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר). It is written My offering, and it is written your offerings, as in: “You shall offer your offerings…” (Leviticus 1) (כְּתִיב: קָרְבָּנִי, וּכְתִיב: קָרְבַּנְכֶם, דִּכְתִיב תַּקְרִיבוּ אֶת קָרְבַּנְכֶם). What is the difference between this and that? My offering-this refers to peace offerings that come for peace. (מַה בֵּין הַאי לְהַאי אֶלָּא: קָרְבָּנִי-כְּגוֹן שְׁלָמִים דְּאַתְּיָין עַל שָׁלוֹם). Your offerings-like sin offerings and guilt offerings that come for sin and guilt. (קָרְבַּנְכֶם-כְּגוֹן חַטָּאוֹת וַאֲשָׁמוֹת דְּאַתְּיָין עַל חֵטְא וְאָשָׁם). Therefore: My offering-of flesh. My bread-this is bread and wine. (בְּגִין כָּךְ: אֶת קָרְבָּנִי-בִּשְׂרָא. לַחְמִי-נַהֲמָא וְחַמְרָא). A pleasing aroma-this is incense. (רֵיחַ-דָּא קְטוֹרֶת). My pleasing aroma-this is the Nahat Ruach (satisfaction of spirit) that the Kohen brings with the will of the Holy Name, and the Levite with the will of song and praise. (נִיחֹחִי-דָּא נַחַת רוּחַ דְּעֲבִיד כַּהֲנָא בִּרְעוּתָא דִּשְׁמָא קַדִּישָׁא, וְלֵיוָאֵי בִּרְעוּתָא דְּשִׁיר וּשְׁבָחָה).

You shall observe to offer to Me in its appointed time (Numbers 28) (תִּשְׁמְרוּ לְהַקְרִיב לִי בְּמוֹעֲדוֹ). What is in its appointed time? (בְּמוֹעֲדוֹ מַאי הֲוִי) If you say it is every day, morning and evening-why specify in its appointed time? (אִי תֵימָא בְּכָל יוֹמָא בַּבֹּקֶר וּבָעֶרֶב, מַאי אִיהוּ בְּמוֹעֲדוֹ) Rather, its appointed time refers to a moment when desire rules, a known supernal level. (אֶלָּא מוֹעֲדוֹ דְשָׁלְטָא בְּהַהוּא זִמְנָא רַעֲוָא, רְעוּ דְאִשְׁתַּכַּח לְעֵילָא בְּדַרְגָּא יְדִיעָא). Thus it is written in its appointed time. (וְעַל דָּא כְּתִיב בְּמוֹעֲדוֹ). When a korban is offered, all draw their portion, klipot scatter, unity is drawn and complete, lamps shine, will spread through all worlds, and Kudsha Berikh Hu is revealed in perfect Union. (כַּד קָרְבָּן אִתְּקְרֵיב, כָּלָּא נָטְלִין חוּלָקָא, וְאִתְּבַּדְּרָן קְלִיפִּין לְכָל סִטְרָא, וְיִחוּדָא אִתְּקְרֵיב וְאִתְּיַיחַד, וּבוֹצִּינִין אִתְּנַהֲרִין, וְאִשְׁתְּכַח רַעֲוָא וּרְעוּ בְּכָל עָלְמִין, וְקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בְּרָזָא דְיִחוּדָא חָדָא כְּדְקָא חָזֵי).

Rabbi Ḥiyya came and kissed him and said, “Worthy are you, my son, to go forth and behold the face of days.” (אֲתָא רַבִּי חִיָּיא וּנְשָׁקֵיהּ, אָמַר לֵיהּ: יָאוֹתּ אַנְתְּ בְּרִי מִינִּי לְמֵיהַךָ לְמֶחֱמֵי לֵיהּ לִסְבָר אַנְפִּין דְּיוֹמִין). Then he opened and said: “King David-he is the fourth and he is the stone the builders rejected” (Psalms 118) (תוּ פתח ואמר: דָּוִד מַלְכָּא דְּאִיהוּ רְבִיעָאָה וְאִיהוּ אֶבֶן מָאֲסוּ הַבּוֹנִים). They went. When they reached him, they saw him sitting at the gate. He said to his attendant, “Go and ask them: this throne of three-what is each?” (אֲזְלוּ, כַּד מָטוּן לְגַבֵּיהּ, חָמָא לוֹן יָתְבֵי עַל תַּרְעָא, אָמַר לֵיהּ לְשַׁמָּשָׁא: זִיל וְאֵימָא לוֹן: הַאי כֻּרְסְיָיא דִּתְּלַת קָיְימִין מַהוּ כָּל אֶחָד) They said, “Go tell the Master: King David said not in vain that he, the fourth, is the stone rejected by the builders.” (אָמְרוּ לֵיהּ: זִיל וְאֵימָא לֵיהּ לְמַר: דְּלָאו לְמַגָּנָא אָמַר דָּוִד מַלְכָּא דְּאִיהוּ רְבִיעָאָה אֶבֶן מָאֲסוּ הַבּוֹנִים). He said, “Go tell them: they despised David who said ‘stone the builders rejected.’” (אָמַר לֵיהּ: זִיל וְאֵימָא לוֹן: דְּאָן גָּעֲלוּ בֵּיהּ בְּדָוִד דְּאִיהוּ אָמַר: אֶבֶן מָאֲסוּ הַבּוֹנִים).

Rabbi Ḥiyya turned to Rabbi Ḥaggai and said, “Did you hear anything on this?” He said, “I heard this verse: ‘My mother’s sons were angry with me…’” (Shir haShirim 1) (שְׁמַעְנָא בְּהַאי קְרָא דִּכְתִיב: בְּנֵי אִמִּי נִחֲרוּ בִי וגו'). That verse was said by King Shlomo, but it refers to David, when his brothers rejected him. (דְּהַאי קְרָא שְׁלֹמֹה מַלְכָּא אֲמָרוֹ, וְעַל דָּוִד מַלְכָּא אִתְּמַר כַּד דָּחוּ לֵיהּ אֲחוּהִי מִנַּיְיהוּ). Further, hear what Kudsha Berikh Hu saw to give kingship to Yehudah over all his brothers: because the letters of His Name are engraved in him. [YHVH appears in Yehudah (Yod, Heh, Vav, Dalet, Heh)] (וְתוּ שְׁמַעְנָא: מַהִי חָמָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב מַלְכוּתָא לִיהוּדָה מִכָּל אֲחוּהִי אֶלָּא אַתְּוָון דִּשְׁמֵיהּ חֲקִיקָן בֵּיהּ). Kudsha Berikh Hu gave glory to His Name, and this is why kingship was given [to Yehudah]. (וְקוּדְשָׁא בְּרִיךְ הוּא יָהַב יְקָרָא לִשְׁמֵיהּ, וּבְגִין כָּךְ אַחְסִין מַלְכוּתָא). And furthermore we have heard (וְתוּ שְׁמַעְנָא), Yehudah, behold the letters of his name indeed (יְהוּדָה הָא אַתְּוָון דִּשְׁמֵיהּ וַדַּאי), But there is no Dalet [in YHVH] (ד׳ לֵיתֵיהּ), why (אַמַּאי), rather (אֶלָּא), [The letter Dalet is] King David who is bound in His Name more than all the people of the world (דָּא דָּוִד מַלְכָּא דְּאִתְּקַשַּׁר בִּשְׁמֵיהּ מִכָּל בְּנֵי עָלְמָא), as it is written “and they shall seek Hashem their God and David their king,” etc. (דִּכְתִיב וּבִקְּשׁוּ אֶת יְיָ אֱלֹהֵיהֶם וְאֶת דָּוִד מַלְכָּם וְגו׳). David is bound in His Name. Also, he is the knot of Tefillin-surely, King David is the knot, and for this David is bound to His Name. (הָא דָּוִד קָשִׁיר בִּשְׁמֵיהּ. תּוּ: דְּאִיהוּ קֶשֶׁר שֶׁל תְּפִלִּין וְדַאי דָּוִד מַלְכָּא, וּבְגִין כָּךְ דָּוִד אִתְּקַשַּׁר בִּשְׁמֵיהּ).

They entered and sat before him; Rabbi El‘azar was silent, and they too were silent. (עָלוּ, כֵּיוָן דְּעָלוּ, יָתְּבוּ קַמֵּיהּ; אִשְׁתִּיק רַבִּי אֶלְעָזָר וְאִנּוּן אִשְׁתִּיקוּ). Rabbi El‘azar entered his chamber and heard a voice saying: “Go and tell them: what they seek is fitting.” (עָאַל רַבִּי אֶלְעָזָר לְאִדְרֵיהּ, שְׁמַע חַד קָלָא דְּהֲוָה אָמַר: זִיל וְאֵימָא לוֹן: מַה דְּאִנּוּן בָּעְיָין דִּכְשֵׁרִין אִנּוּן). He returned and said: “Has anyone heard a word to say to me?” They said: “We are waiting to be illuminated from the clarity of the supernal luminary and discuss understanding.” (אַהֲדַר לְגַבַּיְיהוּ, אָמַר לוֹן: אִית מַאן דִּשְׁמַע מִלָּה לֵימָא לִי אָמְרוּ לֵיהּ: אֲנַן מְחַכָּאן לְאַנְהָרָא מִגּוֹ צַחוּתָּא דְּבוּצִּינָא עִלָּאָה וּסְבָרָא נִסְבַּר).

He opened and said: “Hashem is in His holy Temple; let all the earth be silent before Him” (Habakkuk 2) (פָּתַּח וְאָמַר וַיְיָ בְּהֵיכַל קָדְשׁוֹ-הַס מִפָּנָיו כָּל הָאָרֶץ). When Kudsha Berikh Hu desired to create the world (כַּד בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא), He looked into thought, the secret of the Orayta, and inscribed inscriptions (אִסְתַּכַּל גּוֹ מַחֲשָׁבָה רָזָא דְּאוֹרַיְיתָא וְרָשִׁים רִשּׁוּמִין), and it was not able to stand (וְלָא הֲוָה יָכִיל לְמֵיקַם), until He created Teshuvah (עַד דְּבָרָא תְּשׁוּבָה), which is the supernal inner palace and a hidden secret (דְּאִיהִי הֵיכָלָא פְּנִימָאָה עִלָּאָה וְרָזָא סְתִּימָא), and there the letters were inscribed and formed in their engravings (וְתַּמָּן אִתְּרְשִׁימוּ וְאִתְּצַיְּירוּ אוֹתִיּוֹת בִּגְלִּיפַּיְיהוּ). Once it was created (כֵּיוָן דְּאִתְּבְּרֵי), this one would look into that palace (דָּא הֲוָה מִסְתַּכַּל בְּהַהוּא הֵיכָלָא), and inscribe before Him the forms of all the worlds (וְרָשִׁים קַמֵּיהּ צִיּוּרִין דְּכָל עָלְמָא), as it is written “Be silent before Him, all the earth” (דִּכְתִּיב הַס מִפָּנָיו כָּל הָאָרֶץ), the inscriptions and forms of all the worlds (רְשִׁימִין וְצִיּוּרִין דְּכָל עָלְמָא). He desired to create the heavens (בָּעֵי לְמִבְרֵי שָׁמַיִם), what did He do (מָה עֲבַד), He looked into the primordial light and wrapped Himself in it (אִסְתַּכַּל בְּאוֹר קַדְמָאָה וְאִתְעַטַּף בֵּיהּ), and He created the heavens (וּבְרָא שָׁמַיִם), as it is written “He wraps Himself in light like a garment” (Psalms 104) (דִּכְתִּיב עוֹטֶה אוֹר כַּשַּׁלְמָה), and afterward “He stretches out the heavens like a curtain” (וְאַחַר כָּךְ נוֹטֶה שָׁמַיִם כַּיְרִיעָה).

He looked to create the lower world (אִסְתַּכַּל לְמֶעְבַּד עָלְמָא תַּתָּאָה), made another palace (עֲבַד הֵיכָלָא אוֹחֲרָא), entered into it (וְעָאל בֵּיהּ), and from there He looked and inscribed before Him all the worlds below and created them for Himself (וּמִנֵּיהּ אִסְתַּכַּל וּרְשִׁים קַמֵּיהּ כָּל עָלְמִין לְתַּתָּא וּבְרָא לוֹ). This is what is written: “And Hashem is in His holy Temple; be silent before Him, all the earth” (Habakkuk 2) (הֲדָא הוּא דִכְתִּיב וַיְיָ בְּהֵיכַל קָדְשׁוֹ הַס מִפָּנָיו כָּל הָאָרֶץ). “Silent before Him” is the inscription before Him of all the points of all the worlds, which are sixty-five, the value of “silent” (הַ״ס מִפָּנָיו, הַ״ס רָשִׁים קַמֵּיהּ כָּל נְקוּדִין דְּכָל עָלְמָא דְּאִנּוּן שִׁתִּין וְחָמֵשׁ, כְּחוּשְׁבַּן הַ״ס), sixty they are and five they are, and all of them were inscribed before Him when He created the world (שִׁתִּין אִנּוּן וְחָמֵשׁ אִנּוּן, וְכֻלְּהוּ רָשִׁים קַמֵּיהּ כַּד בְּרָא עָלְמָא). Therefore the glory of Kudsha Berikh Hu is only upon those who know His paths and conduct themselves in them with uprightness as is proper (בְּגִין כָּךָ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא לָאו אִיהוּ אֶלָּא לְאִנּוּן דְּיָדְעִין אָרְחוֹי וּמְהֲכִין בָּהּ בְּאוֹרַח קְשׁוֹט כְּדְקָא יְאוּתּ). While he was speaking with them, fire came and encircled him, and they sat outside (אַדְהָכִי דְּהֲוָה מִשְׁתָּעֵי בַּהֲדַיְיהוּ, אֲתָּא נוּרָא וְאַסְחַר לֵיהּ, וְאִנּוּן יָתְּבוּ לְבַר). They heard a voice saying: “Draw me, the King has brought me into His chambers” (Shir haShirim 1) (שְׁמָעוּ חַד קָלָא דְּהֲוָה אָמַר אִי קַדִּישָׁא הֱבִיאֲנִי הַמֶּלֶךְ חֲדָרָיו), in all the chambers of the Ancient of Holy Face (בְּכָל אִנּוּן אִידְרִין דְּסָבָא דְּאַנְפִּין עוּלֵימָא קַדִּישָׁא), some say: the 'Holy Young Maiden' [Olimta Qadisha] (נ״א עולימתא קדישתא), whose keys were given into his hand (דְּאִתְּמְסָרוּ מַפְּתָּחָן דִּלְהוֹן בִּידֵיהּ), and all of them are prepared for you and for those on your behalf (וְכֻלְּהוּ מְתַקְּנָן לָךְ וּלְאִנּוּן דִּבְגִינָךְ), and by your life, O Holy One, all the heavenly hosts will rejoice and exult in you (וּבְחַיֶּיךָ קַדִּישָׁא כָּל חֵילָא דִּשְׁמַיָּא נָגִילָה וְנִשְׂמְחָה בָךְ). When they saw this, they trembled and great fear fell upon them, and they said: “We are not fit to see this-let us leave this place and go on our way” (כַּד חָמוּ אִלֵּין הָכִי, אִזְדַּעְזְעוּ, וּדְחִילוּ סַגִּי נָפַל עֲלַיְיהוּ, אֲמְרֵי: לֵיתּ אֲנַן חַזְיָין לְהַאי, נִפּוּק מִכָּאן וְנֵהַךְ לְאוֹרְחִין).

They went (אַזְלוּ), sat there the entire day and could not behold him, and they said: “It is not the will of Kudsha Berikh Hu that we remain here,” and they left that place and went (יַתְּבוּ תַּמָּן כָּל הַהוּא יוֹמָא וְלָא יָכִילוּ לְמֶחֱמֵי לֵיהּ, וְאָמְרוּ: לֵיתּ רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא דְּנֵיתִיב הָכָא, נָפְקוּ מִתַּמָּן וְאַזְלֵי). As they were going, Rabbi Ḥiyya opened and said: “Bless Hashem, O His angels, mighty in strength, doers of His word…” (Psalms 103) (עַד דְּהֲווּ אָזְלֵי פָּתַח רַבִּי חִיָּיא וְאָמַר בָּרְכוּ יְיָ מַלְאָכָיו גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ וגו׳). Fortunate are Yisrael above all nations of the world, that Kudsha Berikh Hu desired them above all peoples, and made them His portion and inheritance (זַכָּאִין אִנּוּן יִשְׂרָאֵל מִכָּל שְׁאָר עַמִּין דְּעָלְמָא, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְּרָעֵי בְּהוּ מִכָּל שְׁאָר עַמִּין, וְעֲבַד לוֹן חוּלְקֵיהּ וְאַחְסַנְתֵּיהּ), and for this He gave them the Holy Orayta (וְעַל דָּא יָהִיב לוֹן אוֹרַיְיתָא קַדִּישָׁא), because they were all in one desire at Mount Sinai and they placed deed before hearing (בְּגִין דְּכֻלְּהוּ הֲווּ בִּרְעוּתָא חֲדָא עַל טוּרָא דְּסִינַי, וְאַקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה). Since they placed deed before hearing (כֵּיוָן דְּאַקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה), Kudsha Berikh Hu called to His retinue (קְרָא קוּדְשָׁא בְּרִיךָ הוּא לְפַמַּלְיָא דִילֵיהּ) and said to them: “Until now you were alone before Me in the world, from now on My children on earth are joined with you in all” (אָמַר לוֹן: עַד הָכָא אַתּוּן הֲוִיתּוּן יְחִידָאִין קַמָּאי בְּעָלְמָא, מִכָּאן וּלְהָלְאָה הָא בָּנַי בְּאַרְעָא חֲבֵרִים בַּהֲדַיְיהוּ בְּכָּלָּא). “You have no permission to sanctify My Name until Yisrael are joined with you below, and all be as one group to sanctify My Name” (לֵית לְכוּ רְשׁוּ לְקַדְּשָׁא שְׁמִי עַד דְּיִשְׂרָאֵל יִתְּחַבְּרוּן בַּהֲדַיְיכוּ בְּאַרְעָא, וְכֻלְּהוּ תֶּהֱווֹן כְּחֲדָא חֲבֵרִים לְקַדְּשָׁא שְׁמִי), because they placed deed before hearing, just like the supernal angels do in the firmament, as it is written: “Bless Hashem, His angels, mighty in strength, doers of His word to listen to the voice of His word” (בְּגִין דְּאַקְדִּימוּ עֲשִׂיָּה לִשְׁמִיעָה כְּגַוְונָא דְּמַלְאֲכֵי עִלָּאֵי עָבְדֵי בִּרְקִיעָא, דִּכְתִּיב: בָּרְכוּ יְיָ מַלְאָכָיו גִּבּוֹרֵי כֹחַ עוֹשֵׂי דְבָרוֹ לִשְׁמוֹעַ בְּקוֹל דְבָרוֹ), doers of His word first, and only afterward to hear (עוֹשֵׂי דְבָרוֹ בְּקַדְמִיתָּא וּלְבָתַּר לִשְׁמֹע).

Another matter: “Bless Hashem, His angels” these are the Righteous in the world who are regarded before Kudsha Berikh Hu like supernal angels in heaven (דָּבָר אַחֵר: בָּרְכוּ יְיָ מַלְאָכָיו-אִלֵּין אִנּוּן צַדִּיקַיָּא בְּאַרְעָא דְּאִנּוּן חֲשׁוּבִין קַמֵּי קוּדְשָׁא בְּרִיךָ הוּא כְּמַלְאֲכֵי עִלָּאֵי בִּרְקִיעָא), because they are mighty in strength, conquering their inclination like a warrior who overcomes his enemy (בְּגִין דְּאִנּוּן גִּבּוֹרֵי כֹחַ דְּמִתְּגַּבְּרֵי עַל יִצְּרֵיהוֹן כְּגִבָּר טַב דְּמִתְּגַּבֵּר עַל שַׂנְאֵיהּ). To listen to the voice of His word-they merit every day to hear the supernal voice when it is needed (לִשְׁמֹעַ בְּקוֹל דְבָרוֹ-דְּזָכָאן בְּכָל יוֹמָא לְמִשְׁמַע קָלָא מִלְּעֵילָא בְּשַׁעֲתָּא דְּאִצְּטְרִיכוּ).

Now, who is able to stand with them, for they are supernal holy ones? (הַשְׁתָּא מָאן יָכִיל לְמֵיקַם בַּהֲדַיְיהוּ דְּאִנּוּן קַדִּישִׁין עֶלְיוֹנִין) Fortunate are those who can stand before them, fortunate are those who can be saved before them (זַכָּאִין אִנּוּן דְּיָכְלֵי לְמֵיקַם קַמַּיְיהוּ, זַכָּאִין אִנּוּן דְּיָכְלֵי לְאִשְׁתְּזָבָא מִקַּמַּיְיהוּ). The providence of Kudsha Berikh Hu is upon them every day-how can we enter before them? (אַשְׁגָּחוּתָּא דְּקוּדְשָׁא בְּרִיךָ הוּא עֲלַיְיהוּ בְּכָל יוֹמָא, הֵיךָ אֲנַן יְכִילָן לְמֵיעַל קַמַּיְיהוּ) Therefore it is written: “Happy is the one You choose and bring near; he shall dwell in Your courts” (Psalms 65) (וְעַל דָּא כְּתִּיב: אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ), and “Happy is the man whose strength is in You…” (Psalms 84) (וּכְתִּיב: אַשְׁרֵי אָדָם עוֹז לוֹ בָךָ וגו׳). (Here end the Sitre Torah). (עַד כָּאן סִתְרֵי תּוֹרָה).

From where do we learn this? From the wife of Obadiah, to whom Elisha said: “Tell me, what do you have in the house?” (II Kings 4) (מְנָלָן מֵאֵשֶׁת עוֹבַדְיָהוּ דְּאָמַר לָהּ אֱלִישָׁע הַגִּידִי לִי מַה יֵשׁ לָךְ בַּבַּיִת). For blessings from above do not rest upon an empty table nor upon an empty place (דְּהָא בִּרְכָּאן דִּלְעֵילָא לָא שָׁרְיָין עַל פָּתוֹרָא רֵיקַנְיָא וְלָא בְּאֲתַר רֵיקַנְיָא). What is written? “And she said: your maidservant has nothing in the house except a jug of oil.” (וַתֹּאמֶר: אֵין לְשִׁפְחָתְךָ כֹּל בַּבַּיִת כִּי אִם אָסוּךְ שֶׁמֶן). What is asukh [jug of oil]? (מַאי אָסוּךְ) She said to him: the amount of this oil is nothing but sufficient for anointing a single small finger (אֶלָּא אֲמְרָה לֵיהּ: שִׁיעוּרָא דְהַאי מִשְׁחָא לָאו אִיהִי אֶלָּא כְּדֵי מְשִׁיחַת אֶצְבַּעָא זְעִירָא).

He said to her: “You have comforted me. For I did not know how the blessings from above could rest in an empty place. But now that you have oil, that is the place for blessing to be found” (אָמַר לָהּ: נִחַמְתַּנִי, דְּהָא לָא יְדַעְנָא הֵיאַךְ יִשְׁרוּן בִּרְכָּאן דִּלְעֵילָא בְּדוּכְתָּא רֵיקַנְיָא. אֲבָל הַשְׁתָּא דְּאִית לָךְ שֶׁמֶן, דָּא הוּא אֲתַר לְאִשְׁתַּכָּחָא בֵיהּ בִּרְכָּאן). From where do we know this? For it is written: “Like the precious oil…” and at the end of that verse, what is written? “For there Hashem commanded the blessing, life forever.” (Psalms 133) (מִנָּלָן דִּכְתִּיב כַּשֶּׁמֶן הַטּוֹב וגו׳. וְסֵיפֵיהּ מַה כְּתִיב: כִּי שָׁם צִוָּה יְיָ אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם), and in that place dwell the blessings (וּבְאַתְרָא דָּא שָׁרָאן בִּרְכָּאן. וְאִתְּמַר). And if you will say: “Like the dew of Hermon that descends upon the mountains of Zion”-and oil is not written, only dew? (וְאִי תֵּימָא כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן, וְלָא כְּתִיב שֶׁמֶן אֶלָּא טַל) Rather, it is both oil and dew. That dew is the one that Kudsha Berikh Hu drew from the supernal oil (אֶלָּא אִיהוּ שֶׁמֶן וְאִיהוּ טַל. הַהוּא טַל אִיהוּ דְּאַטִּיל קוּדְשָׁא בְּרִיךְ הוּא מִמִּשְׁחָא עִלָּאָה). For that oil proceeds toward the right side (דְּהַהוּא שֶׁמֶן נָפַק לְסִטְרָא דְּיָמִינָא). There are two: wine and oil. They go to two sides-wine to the left side, oil to the right side (תְּרֵין אִנּוּן: יַיִן וְשֶׁמֶן. וְאָזְלוּ לִתְרֵין סִטְרִין: יַיִן לִסְטַר שְׂמָאלָא, שֶׁמֶן לִסְטַר יָמִינָא). And from the right side, blessings emerge to the world, and from there the holy kingship is anointed (וּמִסִּטְרָא דְּיָמִינָא נָפְקֵי בִּרְכָּאן לְעָלְמָא, וּמִתַּמָּן אִתְּמְשַׁח מַלְכוּתָא קַדִּישָׁא). And because oil was prepared below at the beginning, oil was designated above as the channel for blessing (וּבְגִין דְּשֶׁמֶן הֲוָה אִתְּתַּקַּן לְתַתָּא בְּקַדְמִיתָא, שֶׁמֶן אִזְדַּמַּן לְעֵילָא אֲרִיקוּ דְּבִרְכָּאן).