Daf 95a (דַּף צ״ה ע״א)
Rabbi Abba said: Surely so it is, and the word is proper (אָמַר רַבִּי אַבָּא: וַדַּאי כָּךְ הוּא, וְיָאוֹת מִלָּה), and whoever does not say so removes himself from the ten wedding canopies that Kudsha Berikh Hu is prepared to make for the Righteous in the world to come (וּמַאן דְּלָא אָמַר הָכִי, אַפִּיק גַּרְמֵיהּ מֵעֲשָׂרָה חֻפּוֹת דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְצַדִּיקַיָּא בְּעָלְמָא דְאָתֵי), and all of them are bound in this (וְכֻלְהוּ מִתְקַשְׁרָן בְּהַאי). And for this reason, ten matters of faith are contained in this verse: “Happy is the one You choose and bring near…” (Psalms 65) (וּבְגִינֵי כָךְ עֲשָׂרָה מִילֵּי דִּמְהֵימְנוּתָא אִית בְּהַאי קְרָא: אַשְׁרֵי תִּבְחַר וּתְקָרֵב וְגו׳). And from each word a wedding canopy is formed (וְכָל מִלָּה וּמִלָּה חַד חֻפָּה אִתְעֲבִיד מִנָּהּ). Fortunate is your portion in this world and the world to come (זַכָּאָה חוּלָקֵיכוֹן בְּעָלְמָא דָא וּבְעָלְמָא דְאָתֵי), for the Orayta is bound in your hearts as if you stood in your bodies at Mount Sinai at the time the Orayta was given to Yisrael (דְּהָא אוֹרַיְּיתָא מִתְקַשְׁרָא בְּלִבַּיְכוֹן, כְּאִלּוּ קָיְימִיתוּ בְּגוּפַיְכוֹן בְּטוּרָא דְסִינַי בְּשַׁעֲתָא דְּאִתְיְהִיבַת אוֹרַיְּיתָא לְיִשְׂרָאֵל).
Another opened and said: It is written, “An altar of earth you shall make for Me, and upon it you shall sacrifice your burnt offerings and peace offerings…” (Exodus 20) (פָּתַח אִידָךְ וְאָמַר: מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ וְגו׳). It was taught: Whoever offers his son for this Korban [of circumcision], it is as if he offered all sacrifices in the world before Kudsha Berikh Hu (תָּאנָא: כָּל מַאן דְּקָרִיב בְּרֵיהּ לְקָרְבָּנָא דָא, כְּאִילּוּ אַקְרִיב כָּל קָרְבָּנִין דְּעָלְמָא לְקַמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), and as if he built a perfect altar before Him (וּכְאִילּוּ בָּנֵי מַדְבְּחָא שְׁלֵימָתָא קַמֵּיהּ). Therefore, one must arrange the altar with a vessel full of earth, to enact upon it this holy covenant (בְּגִינֵי כָךְ בָּעֵי לְסַדְּרָא מַדְבְּחָא בְּמָאנָא חַד מַלְיָיא אַרְעָא לְמִגְזַר עֲלֵיהּ הַאי קְיָימָא קַדִּישָׁא), and it is considered before Kudsha Berikh Hu as if he offered upon it rams and sacrifices and oxen (וְאִתְחַשִּׁיב קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, כְּאִלּוּ אַדְבַּח עֲלֵיהּ עִלָּוּוָן וְקָרְבָּנִין עָאנָא וְתוֹרֵי). And it is more pleasing to Him than all others, as it is written: “And you shall offer upon it your burnt offerings and peace offerings…” (וְנִיחָא לֵיהּ יַתִּיר מִכֻּלְהוּ, דִּכְתִיב: וְזָבַחְתָּ עָלָיו אֶת עֹלֹתֶיךָ וְאֶת שְׁלָמֶיךָ וְגו׳). “In every place where I cause My name to be mentioned…” (Exodus 20) (בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי). What is “mention My name”? This is the word in which it is written: “The secret of Hashem is to those who fear Him, and His covenant to make them know it” (Psalms 25) (מַהוּ אַזְכִּיר אֶת שְׁמִי דָּא מִילָה דִּכְתִיב בָּהּ: סוֹד יְיָ לִירֵאָיו וּבְרִיתוֹ לְהוֹדִיעָם). This is an altar of earth, certainly, as I have said (הַאי מִזְבַּח אֲדָמָה וַדַּאי, כְּמָה דְּאָמִינָא). After it, what is written? “And if an altar of stones you make for Me…” (Exodus 20) (בַּתְרֵיהּ מַה כְּתִיב וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִי). A hint to a convert (רֶמֶז לְגִיוֹרָא), when he converts (כַּד אִתְגַּיֵּיר), for he is from a stiff-necked people and hard of heart p2-29(דְּאִיהוּ מֵעַם קְשֵׁי קְדַל וּקְשֵׁי לִבָּא), this one is called an altar of stones p2-30(הַאי אִקְרֵי מִזְבֵּחַ אֲבָנִים). You shall not build them of hewn stone (Exodus 20) (לֹא תִבְנֶה אֶתְהֶן גָּזִית). What is the meaning of this? That one who seeks to be brought into the worship of Kudsha Berikh Hu (מָה הוּא דְּבָעֵי לְאַעֲלָא לֵיהּ בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא), should not circumcise [hew] himself until he forgets the other worship that he performed until now, and removes from himself that hardness of the heart (וְלָא יִגְזַר יָתֵיהּ עַד דְּיִנְשֵׁי פּוּלְחָנָא אָחֳרָא דְּעָבַד עַד הָכָא וְיַעֲדֵי מִנֵּיהּ הַהוּא קַשְׁיוּ דְּלִבָּא). And if he is circumcised but does not remove from himself that hardness of heart—to enter into the holy worship of Kudsha Berikh Hu, behold he is like this [hewn] stone statue: they carve it from this side and from that side, but it remains a stone just as it was before. p2-31 p2-32 p2-33(וְאִי אִתְגְּזַר וְלָא אַעֲדֵי מִנֵּיהּ הַהוּא קַשְׁיָא דְּלִבָּא לְמֵעַל בְּפוּלְחָנָא קַדִּישָׁא דְּקוּדְשָׁא בְּרִיךְ הוּא-הֲרֵי הוּא כְּהַאי פְּסִילָא דְאַבְנָא דְּגַזְרֵי לֵיהּ מֵהַאי גִיסָא וּמֵהַאי גִיסָא וְאִשְׁתָּאַר אַבְנָא כִּדְבְּקַדְמִיתָא). Therefore: You shall not build them of hewn stone (בְּגִין כָּךְ: לֹא תִבְנֶה אֶתְהֶן גָּזִית).
For if he remains in his hardness, you have wielded your swordp2-34 over it and profaned it (דְּאִי אִשְׁתָּאַר בְּקַשְׁיוּתֵיהּ, כִּי חַרְבְּךָ הֵנַפְתָּ עָלֶיהָ וַתְּחַלֲּלֶיהָ), meaning, that the “hewing” [circumcision] that was done is of no benefit to him (כְּלוֹמַר: הַהוּא גְּזִירוּ דְּאִתְגְּזַר לָא מְהַנְיָא לֵיהּ). Therefore (בְּגִינֵי כָךְ): happy is the portion of the one who offers this offering [of circumcision] with joy (זַכָּאָה חוּלָקֵיהּ דְּמַאן דְּאַקְרִיב הַאי קָרְבָּנָא בְּחֶדְוָותָא), with desire before Kudsha Berikh Hu (בְּרַעֲוָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), and he must rejoice in this portionp2-35 every day p2-36(וּבָעֵי לְמֶחְדֵי בְּהַאי חוּלָקָא כָּל יוֹמָא), as it is written (דִּכְתִיב): “and let all who take refuge in You rejoice, forever they shall sing (וְיִשְׂמְחוּ כָל חוֹסֵי בָךְ לְעוֹלָם יְרַנֵּנוּ), and You shall shelter them (וְתָסֵךְ עָלֵימוֹ), and those who love Your Name shall exult in You (וְיַעְלְצוּ בְךָ אֹהֲבֵי שְׁמֶךָ)” (Psalms 5:12).
Another opened and said: “And Avram was ninety-nine years old, and Hashem appeared…” (Bereshit 17) (פָּתַח אִידָךְ וְאָמַר: וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְיָ וְגו׳). “I am El Shaddai, walk before Me…”-this verse requires investigation and is difficult in several ways (אֲנִי אֵל שַׁדָּי, הִתְהַלֵּךְ לְפָנַי וְגו׳-הַאי קְרָא אִית לְעַיְנָא בֵּיהּ, וְקַשְׁיָא בְּכַמָּה אוֹרְחִין). For had Kudsha Berikh Hu not appeared to Avraham until this time-now when he reached this age, “And Hashem appeared to Avram”, and not before? (וְכִי עַד הַשְׁתָּא לָא אִתְגְּלִי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם, אֶלָּא הָאִידְנָא כַּד מָטָא לְהַנֵּי יוֹמִין, וַיֵּרָא יְיָ אֶל אַבְרָם וְלָא קֹדֶם) But behold, it is written: “And Hashem said to Avram…”, “And Hashem said to Avram…”, “And He said to Avram: Know for certain…” (וְהָכְתִיב: וַיֹּאמֶר יְיָ אֶל אַבְרָם, וַיְיָ אָמַר אֶל אַבְרָם, וַיֹּאמֶר לְאַבְרָם: יָדוֹעַ תֵּדַע וְגו׳). But now it counts the days, and when it counts them, it is written: “And Hashem appeared to Avram”, indicating that until now He had not appeared to him (וְהָאִידְנָא מָנֵי חוּשְׁבַּן יוֹמִין, וְכַד מָנִי לְהוּ, כְּתִיב: וַיֵּרָא יְיָ אֶל אַבְרָם-אִשְׁתְּמַע דְּעַד הַשְׁתָּא לָא אִתְגְּלִי עֲלוֹי). And further, that it says “ninety-nine years”, first saying year and afterward years (וְעוֹד: דִּכְתִיב: בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים-בְּקַדְמִיתָא שָׁנָה, וּלְבַסּוֹף שָׁנִים). Rather, so it was taught: in all those previous days it is not written “And He appeared” (אֶלָּא הָכִי תָּאנָא: כָּל אִנּוּן יוֹמִין לָא כְּתִיב וַיֵּרָא). Why? Because as long as he remained closed and sealed, Kudsha Berikh Hu did not appear to him as was proper (מַאי טַעְמָא אֶלָּא כָּל כַּמָּה דְּהֲוָה אָטִים וְסָתִים, קוּדְשָׁא בְּרִיךְ הוּא לָא אִתְגְּלִי עֲלֵיהּ כִּדְקָא חָזֵי). But now He appeared to him, as it is written: “And Hashem appeared” (הָאִידְנָא אִתְגְּלִי עֲלֵיהּ, דִּכְתִיב: וַיֵּרָא). Why? Because He wanted to reveal in him this sign of the holy crown (מַאי טַעְמָא מִשּׁוּם דְּבָעָא לְגַלֵּי בֵּיהּ הַאי אוֹת כִּתְרָא קַדִּישָׁא). And further, Kudsha Berikh Hu wanted to bring forth from him holy offspring, and the holy cannot be as long as he remains sealed in the flesh (וְעוֹד: דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַפָקָא מִנֵּיהּ זַרְעָא קַדִּישָׁא, וְקַדִּישָׁא לָא לֶהֱוֵי בְּעוֹד דְּאִיהוּ אָטִים בִּשְׂרָא). Rather, He said: now that he is ninety-nine years old and the time is near for holy offspring to emerge from him, let him be sanctified first, and afterwards let holy offspring emerge (אֶלָּא אָמַר: הַשְׁתָּא דְּהוּא בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים, וּזְמַן קָרִיב הוּא דְּיִנְפּוֹק מִנֵּיהּ זַרְעָא קַדִּישָׁא-לֶהֱוֵי הוּא קַדִּישָׁא בְּקַדְמִיתָא, וּלְבָתַר יִנְפּוֹק מִנֵּיהּ זַרְעָא קַדִּישָׁא). For this reason, He counted his days only now, and not during any of the earlier times (בְּגִין כָּךְ מָנֵי יוֹמוֹי בְּהַאי, וְלָא בְּכָל הַנֵּי זִמְנִי קַדְמִיתָא). Furthermore, ninety years-all his earlier days were not years, but like one year; his days were not true days. Now that he reached these years, they are counted as years, not just as a year (תוּ: תִּשְׁעִים שָׁנָה-דְּכָל יוֹמוֹי קַדְמָאֵי לָא הֲווּ שָׁנִים, אֶלָּא כְּחַד שָׁנָה; דְּלָא הֲווּ יוֹמוֹי יוֹמִין. הַשְׁתָּא דְּמָטָא לְהַאי שָׁנִים-אִינּוּן, וְלָא שָׁנָה). And He said to him: I am El Shaddai-what is the implication that only now He said “I am El Shaddai” and not before? (וַיֹּאמֶר אֵלָיו: אֲנִי אֵל שַׁדַּי-מַאי מַשְׁמַע דְּעַד הַשְׁתָּא לָא קָאֲמַר: אֲנִי אֵל שַׁדַּי) Rather, so it was taught: Kudsha Berikh Hu created two lower crowns that are not sanctified below (אֶלָּא הָכִי תָּאנָא: עֲבַד קוּדְשָׁא בְּרִיךְ הוּא כִּתְרִין תַּתָּאִין דְּלָא קַדִּישִׁין לְתַתָּא), and all those who are not circumcised become defiled by them (וְכָל אִנּוּן דְּלָא אִתְגַּזַּרוּ, יִסְתָּאֲבוּן בְּהוֹן).
Notes
Ketem Paz on Zohar 95a: This altar of earth is certainly (הַאי מִזְבֵּחַ אֲדָמָה וַדַּאי), meaning the altar of Israel who are called Adam (כְּלוֹמַר מִזְבֵּחַ יִשְׂרָאֵל הַנִּקְרָאִים אָדָ״ם), Hashem, whose portion and inheritance is the earth (ה׳ אֲשֶׁר חֶלְקָם וְנַחֲלָתָם הָאֲדָמָ״ה), the holy earth above and below (אַדְמַת קֹדֶשׁ לְמַעְלָה וּלְמַטָּה). And there is a custom that they circumcise upon water that has been boiled (וְיֵשׁ מִנְהָג שֶׁמּוֹהֲלִים עַל הַמַּיִם שֶׁלוּקִים), and in them are myrtle and various spices (וּבָהֶם הֲדַס וּמִינֵי בְּשָׂמִים), however the correct way is that they should circumcise with earth (אָמְנָם הַנָּכוֹן שֶׁיִּהְיוּ מוֹהֲלִין בֶּעָפָר), for the reason that we have stated (מִן הַטַּעַם שֶׁאָמַרְנוּ). After it, what is written (בָּתַרֵיהּ מָה כְּתִיב): “and if you make for Me an altar of stones” (וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי), for the hint is to the converts who come to build this altar (שֶׁהָרֶמֶז עַל הַגֵּרִים הַבָּאִים לִבְנוֹת הַמִּזְבֵּ״חַ הַזֶּה), to cut the flesh of their hardened foreskin like a stone (לִכְרוֹת אֶת בְּשַׂר עָרְלָתָם הַקָּשֶׁה כְּאָבֶ״ן), a stumbling stone and a rock of offense (נֶגֶ״ף וְצוּ״ר מִכְשׁוֹל), for it is difficult for them to separate from their evil inclination (כִּי קָשֶׁה הוּא לָהֶם לִפְרוֹשׁ מִסּוּרָם הָרָע), up to ten generations it is required to bring this one into the service of Kudsha Berikh Hu little by little (עַד עֲשָׂרָה דָּרֵי בָּעֵי לְאַעֲלָאָה לְזֶה לְפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא מְעַט מְעַט), so that he may forget the foreign service (בְּגִין דִּינְשֵׁי פּוּלְחָנָא נוּכְרָאָה), for this is very difficult for him due to the habit in which he was raised without any yoke of commandment (כִּי זֶה קָשֶׁה לוֹ מְאֹד מִצַּד הַהֶרְגֵּל אֲשֶׁר גָּדַל עָלָיו בְּלֹא שׁוּם עוֹל מִצְוָה), like a wild donkey accustomed to the wilderness (כְּפֶרָא לִמּוּד מִדְבָּר).
Sulam: This altar of earth, etc. (הַאי מִזְבֵּחַ אֲדָמָה וְכוּ׳): this altar of earth (מִזְבֵּחַ אֲדָמָה הַזֶּה), it is certainly as I have said (הוּא וַדַּאי כְּמוֹ שֶׁאָמַרְתִּי), above in section ת״ל (לְעֵיל בָּאוֹת ת״ל), and after it, what is written (וְאַחֲרָיו מָה כָּתוּב): “and if you make for Me an altar of stones” (וְאִם מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִּי). This is a hint to the convert when he converts (זֶהוּ רֶמֶז לַגֵּר כְּשֶׁהוּא מִתְגַּיֵּר), for he is from a people stiff-necked and hard of heart (שֶׁהוּא מֵעַם קְשֵׁה עֹרֶף וְקָשֶׁה לֵב), and this is called “an altar of stones” (זֶהוּ נִקְרָא מִזְבַּח אֲבָנִים).
Sulam: “You shall not build them of hewn stone” — what is its explanation (לֹא תִבְנֶה אֶתְהֶן גָּזִית מַהוּ פֵּירוּשׁוֹ), and he says (וְאוֹמֵר), that one must bring the convert into the service of HaKadosh Barukh Hu (שֶׁצָּרִיךְ לְהַכְנִיס אֶת הַגֵּר בַּעֲבוֹדַת הַקב״ה), and one should not circumcise him (וְלֹא יָמוּל אוֹתוֹ), until he forgets the idolatrous worship that he practiced until now (עַד שֶׁיִּשְׁכַּח הָעֲבוֹדָה זָרָה שֶׁעָבַד עַד כָּאן), that is, that it departs from his heart (דְּהַיְינוּ שֶׁתֵּצֵא מִלִּבּוֹ), and until the foreskin of his heart is removed from him (וְעַד שֶׁתָּסוּר מִמֶּנּוּ עָרְלַת לִבּוֹ).
Nefesh David on Zohar 95a:“That it is required to bring him into the service,” etc. (דְּבָעֵי לְאַעֲלָא לֵיהּ בְּפוּלְחָנָא כו׳): it means that one must first accept the commandments before circumcision (ר״ל שֶׁצָּרִיךְ קַבָּלַת מִצְווֹת תְּחִלָּה קֹדֶם מִילָה).
Ohr HaChammah on Zohar 95a: “That it is required to bring him into the service,” etc., as explained in the Gemara in tractate Yevamot (דְּבָעֵי לְאַעֲלָא לֵיהּ וְגוֹ׳ כִּדְפֵי׳ בַּגְּמָ׳ בְּמַסֶּכֶת יְבָמוֹת), folio 47 (דַּף מ״ז), that one says to him, etc. (שֶׁאוֹמֵר לוֹ וְגוֹ׳).
Nefesh David on Zohar 1:95a: That is to say, that cutting with which he was circumcised did not [avail], etc. (כְּלוֹמַר הַהוּא גְּזִירוּ דְּאִתְגְּזַר לָא כוּ׳): and perhaps it may be said that “your sword” is called Malchut (וְאוּלַי יֵשׁ לוֹמַר דְּחַרְבְּךָ נִקְרָא הַמַּלְכוּת), a sword that avenges the vengeance of the covenant (חֶרֶב נוֹקֶמֶת נְקַם בְּרִית), and therefore the sons of Shechem, who were circumcised but did not accept the commandments (וְעַל כֵּן בְּנֵי שְׁכֶם שֶׁמָּלוּ וְלֹא קִבְּלוּ מִצְוֹת), aroused upon them Shimon and Levi (אִתְעָרוּ עֲלַיְיהוּ שִׁמְעוֹן וְלֵוִי), the sword that avenges the vengeance of the covenant (חֶרֶב נוֹקֶמֶת נְקַם בְּרִית), and they killed them with the sword (וְהָרְגוּם בַּחֶרֶב).
Ketem Paz on Zohar 95a: And he must rejoice in this portion the entire day (וּבָעֵי לְמֶחְדֵי בְּהַאי חוּלָקָא כָּל הַהוּא יוֹמָא), as Abraham did (כְּמוֹ שֶׁעָשָׂה אַבְרָהָם), “and Abraham made a great feast on the day that Isaac was weaned” (וַיַּעַשׂ אַבְרָהָם מִשְׁתֶּה גָּדוֹל בְּיוֹם הִגָּמֵ״ל אֶת יִצְחָק). In Bereishit Rabbah there is a dispute between Rabbi Hoshaya Rabbah and the Rabbis (בְּבְ״ר מַחֲלוֹקֶת ר׳ הוֹשַׁעְיָא רַבָּה וְרַבָּנָן), Rabbi Hoshaya said: he was weaned from the evil inclination to the good inclination (ר׳ הוֹשַׁעְיָא אָמַר נִגְמַל מִיֵּצֶר הָרָע לְיֵצֶר הַטּוֹ״ב), and the Rabbis say: he was weaned from his mother’s milk (וְרַבָּנִין אָמְרִי נִגְמַל מֵחֲלָבוֹ), however according to the Kabbalah the making of the feast was on the day that he was circumcised (אַמְנָם כְּפִי הַקַּבָּלָה עֲשִׂיַּת הַמִּשְׁתֶּה הָיָה בְּיוֹם שֶׁמָּל), and a sign for the matter is “on the day he was weaned” (וְסִימָן לַדָּבָר בְּיוֹם הִגָּמֵ״ל), meaning on the eighth day that he was circumcised (פֵּירוּשׁ לִשְׁמוֹנָה יָמִים שֶׁמָּל), and perhaps this is the view of Rabbi Hoshaya who said he was weaned from the evil inclination (וְאוּלַי כִּי דַעַת ר׳ הוֹשַׁעְיָא זוֹ שֶׁאָמַר נִגְמַל מִיֵּצֶר הָרָע), for on the day that he is circumcised and the foreskin is removed (כִּי בְּיוֹם שֶׁנִּמּוֹל וּמְסִירִין הָעָרְלָה), they weaken from him the power of the evil inclination (מַתִּישִׁין מִמֶּנּוּ כֹּחַ הַיֵּצֶר הָרָע), and so said the author here (וְכֵן אָמַר הַפּוֹתֵחַ הַזֶּה), “and he must rejoice in this portion the entire day” (וּבָעֵי לְמֶחְדֵי בְּהַאי חוּלָקָא כָּל הַהוּא יוֹמָא), and so we practice (וְכֵן אָנוּ נוֹהֲגִין). As it is written: “and all who take refuge in You shall rejoice” (דִּכְתִיב וְיִשְׂמְחוּ כָל חוֹסֵי בָךְ), for everyone who receives the sign of the holy covenant takes refuge in the shadow of HaKadosh Barukh Hu (כִּי כָּל מִי שֶׁמְּקַבֵּל אוֹת בְּרִית קֹדֶשׁ חוֹסֶה בְּצֵל הַקב״ה), and he must rejoice on that day (וְצָרִיךְ לִשְׂמוֹחַ בַּיּוֹם הַהוּא), and the word “in You” [ב״ך] is the twenty-two letters of the Torah (וּמִלַּת ב״ך הֵם כ״ב אוֹתִיּוֹת שֶׁל תּוֹרָה), and covenant and Torah go as one (וּבְרִית וְתוֹרָה כַּחֲדָא אָזְלֵי), in the secret of “we will rejoice and be glad in You” (בְּסוֹד נָגִילָה וְנִשְׂמְחָה בָּךְ).
Ohr HaChammah on Zohar 95a: And he must rejoice in this portion, etc. (וּבָעֵי לְמֶחְדֵי בְּהַאי חוּלָקָא וְגוֹ׳), that he enters into Yesod and Malchut (שֶׁנִּכְנָס בִּיסוֹד וּמַלְכוּת).