Daf 204b (דַּף ר״ד ע״ב)

Blessed are the Righteous, who know the ways of Kudsha Berikh Hu and guard the precepts of the Orayta, to walk in them (זַכָּאִין אִינוּן צַדִּיקַיָּא, דְּיָדְעִין אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְנָטְרֵי פִּקּוּדֵי דְּאוֹרַיְּיתָא לְמֵיהַךְ בְּהוּ). As it is written: “For the ways of Hashem are straight; the righteous walk in them, and sinners stumble in them” (דִּכְתִיב כִּי יְשָׁרִים דַּרְכֵי יי וְצַדִּיקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם) (Hosea 14). And it is written: “But you who cleave to Hashem your God are all alive today” (וּכְתִיב וְאַתֶּם הַדְּבֵקִים בַּיי אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם) (Devarim 4). Another matter, as it is written: “And you shall sanctify yourselves and be holy, for I am holy, Hashem” (ד"א ל"ג דִּכְתִיב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי (יי). For behold, Kudsha Berikh Hu desires to sanctify Yisrael entirely, and that they not be in the side of defilement at all (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְקַדְּשָׁא לְהוֹ לְיִשְׂרָאֵל בְּכֹלָּא וְלָא יְהֵא לוֹן בְּסִטְרָא דְּמְסָאֲבָא כְּלוּם).

Come and see: when that Sitra rules in the world, a person should not appear in the market before him, because it can harm and it has been given permission to destroy (תָּא חֲזֵי כַּד סִטְרָא דָּא שָׁלְטָא בְּעָלְמָא לָא אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְאִתְחֲזָאָה בְּשׁוּקָא קֳדָםֵיהּ בְּגִין דְּיָכִיל לְנַזְקָא וְאִתְיְהִיב לֵיהּ רְשׁוּתָא לְחַבְּלָא). And come and see regarding Ya'akov, what is written: “And Ya'akov said to his sons, Why do you make yourselves conspicuous?” - for he did not wish to be seen before him (וּתָא חֲזֵי בְּיַעֲקֹב מַה כְּתִיב וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ, דְּלָא בָּעֵי לְאִתְחֲזָאָה קֳדָםֵיהּ).

And for this reason, Kudsha Berikh Hu warned Yisrael to sanctify themselves (וּבְגִין דָּא קוּדְשָׁא בְּרִיךְ הוּא אַזְהַר לְהוֹ לְיִשְׂרָאֵל לְאִתְקַדָּשָׁא). As it is said, Another matter: “And you shall be holy, for I am holy” (כַּמָּה דְּאַתְּ אָמַר) (ד"א דִּכְתִיב), וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי). Who is “I”? This is Kudsha Berikh Hu, the holy Kingdom of Heaven (מַאן אֲנִי. דָּא קוּדְשָׁא בְּרִיךְ הוּא, מַלְכוּת שָׁמַיִם קַדִּישָׁא). The other kingship of idol worshippers is called Acher (“another”) (מַלְכוּתָא אַחֲרָא דְּעוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, אִקְרֵי אַחֵר). As it is written: “You shall not bow down to another god, for Hashem-whose Name is Jealous-is a jealous God” (דִּכְתִיב כִּי לֹא תִשְׁתַּחֲוֶה לְאֵל אַחֵר כִּי יי קַנָּא שְׁמוֹ) (Exodus 34). And come and see: Ani-“I”-is the ruler of this world and the world to come, and all depends upon it (וְתָּא חֲזֵי, אֲנִי, שָׁלְטָנוּ דְּעַלְמָא דֵין, וְעַלְמָא דְאָתֵי, וְכֹלָּא בֵּיהּ תַּלְיָא). Acher-“another”-is the defiled side (אַחֵר, סִטְרָא מְסָאֲבָא). Acher is another side in the side of defilement, and its dominion is in this world, and it has nothing in the world to come (אַחֵר, סִטְרָא אָחֳרָא בְּסִטְרָא מְסָאֲבָא, וְשׁוּלְטָנוּ דִּילֵיהּ בְּהַאי עַלְמָא, וְלֵית לֵיהּ בְּעַלְמָא דְאָתֵי כְּלוּם).

And because of this, one who cleaves to this Ani (I) has a portion in this world and in the world to come (וּבְגִין דָּא מַאן דְּאִתְדָּבַּק בְּהַאי אֲנִי, אִית לֵיהּ חוּלָקָא בְּעַלְמָא דֵין וּבְעַלְמָא דְאָתֵי). And one who cleaves to this Acher is lost from that world and has no portion in the world to come (וּמַאן דְּאִתְדָּבַּק בְּהַאי אַחֵר, אִתְאֲבִיד מֵהַהוּא עַלְמָא, וְלֵית לֵיהּ חוּלָקָא בְּעַלְמָא דְאָתֵי). But he has a portion in this world-in defilement (וְאִית לֵיהּ חוּלָקָא בְּהַאי עַלְמָא, בִּמְסָאֲבוּ). Because that other Molcho is of idol worshippers and astrology, how many shields and judgments are appointed over it to rule in this world (בְּגִין דְּהַהוּא מַלְכוּ אַחֲרָא עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, כַּמָּה אִינוּן תְּרֵיסִין גַּרְדִּינִין מְמַנָּן בֵּיהּ, לְשַׁלְּטָאָה בְּהַאי עַלְמָא). And because of this, Elisha Acher, who descended and cleaved to this level, was driven from that world to come, and no permission was given to him to return in Teshuvah (וּבְגִינֵי כָךְ, אֱלִישָׁע אַחֵר, דְּנָחַת וְאִתְדָּבַּק בְּהַאי דַּרְגָּא, אִתְטְרִיד מֵהַהוּא עַלְמָא דְאָתֵי, וְלָא אִתְיְהִיב לֵיהּ רְשׁוּ לְמֶהדַר בִּתְיוּבְתָּא), and he was banished from that world. And for this he is called Acher (וְאִתְטְרִיד מֵהַהוּא עַלְמָא, וְעַל דָּא אִקְרֵי אַחֵר).

And because of this, a person must separate from all sides, so as not to become defiled by that side, to merit in this world and in the world to come (וּבְגִין כָּךְ בָּעֵי בַּר נָשׁ לְאִתְפְּרָשָׁא מִכָּל סִטְרִין, דְּלָא לְאִסְתָּאֲבָא בְּהַהוּא סִטְרָא, לְמִזְכֵּי בְּהַאי עַלְמָא וּבְעַלְמָא דְאָתֵי). And concerning this: this is blessing, and this is curse; this is plenty, and this is famine-everything is the inversion of one from the other (וְעַל דָּא, דָּא בְּרָכָה, וְדָא קְלָלָה. דָּא שָׂבָע, וְדָא רָעָב. כֹּלָּא בְּהִיפּוּכָא דָּא מִן דָּא).

And behold, we have established it (וְהָא אוֹקִימְנָא). And because of this (וּבְגִין כָּךְ), at that time of the year of famine (בְּהַהוּא זִמְנָא דִּשְׁנַת הָרָעָב), it is not fitting for a person to appear in the marketplace (לֵית לֵיהּ לְבַר נָשׁ לְאִתְחֲזָאָה בְּשׁוּקָא), nor to open his fountain for begetting (וְלָא לְאִפְתְּחָא מַבּוּעֵיהּ לְאוֹלָדָא), to give children to another god (לְמֵיהַב בְּנִין לְאֵל אַחֵר), and behold, it has been said (וְהָא אִתְּמָר). Blessed is the man (זַכָּאָה אִיהוּ בַר נָשׁ) who is guarded to walk in the path of truth (דְּאִסְתַּמַּר לְמֵיהַךְ בְּאֹרַח קְשׁוֹט), and to cleave constantly to his Master (וּלְאִתְדַּבְּקָא בְּמָארֵיהּ תָּדִיר). As it is written (דִּכְתִיב), “And to Him you shall cleave” (וּבוֹ תִדְבָּק) (Devarim 10). And it is written (וּכְתִיב), “You shall fear Hashem your God” (אֶת יי אֱלֹהֶיךָ תִּירָא), “Him you shall serve” (אוֹתוֹ תַעֲבֹד), “and to Him you shall cleave” (וּבוֹ תִדְבָּק). “And by His Name you shall swear” (וּבִשְׁמוֹ תִּשָּׁבֵעַ), not “to Him you shall swear” is it written (וּבוֹ תִשָּׁבֵעַ לָא כְּתִיב), but “by His Name” (אֶלָּא וּבִשְׁמוֹ). What is “you shall swear”? (מַאי תִשָּׁבֵעַ), as we have established (כְּמָה דְאוֹקִימְנָא): to be joined in the secret of faith (לְמֶהֱוֵי מִתְדְּבַּק בְּרָזָא דִמְהֵימְנוּתָא).

Seven supernal levels above all (שִׁבְעָה דַּרְגִּין לְעֵילָא עִלָּאִין עַל כֹּלָּא), the secret of the completeness of faith (רָזָא דִּשְׁלִימוּ דִּמְהֵימְנוּתָא). And the secret of seven levels below them (וְרָזָא דְּשִׁבְעָה דַרְגִּין דִּלְתַתָּא מִנַּיְיהוּ), which are one connection (דְּאִינוּן חִבּוּרָא חַד), and one binding (וְקִשּׁוּרָא חַד), these with those (אִלֵּין בְּאִלֵּין), to be all as one (לְמֶהֱוֵי כֻּלְּהוּ חַד). And because of this it is written (וּבְגִין כָּךְ כְּתִיב): “Seven days and seven days, fourteen days” (שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים י״ד יוֹם) (I Kings 8). And all is one (וְכֹלָּא חַד), and one binding (וְקִשּׁוּרָא חַד), and concerning this it is written (וְעַל דָּא כְּתִיב): “And by His Name you shall swear” (וּבִשְׁמוֹ תִּשָּׁבֵעַ), from above and from below (מִלְּעֵילָא וּמִתַּתָּא).

Blessed is he… (זַכָּאָה אִיהוּ) Some say: One who merits to cleave to Kudsha Berikh Hu properly, blessed is he in this world and in the world to come (נ״א: מָאן דְּזָכֵי לְאִתְדַּבְּקָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא כְּדִקְאָיוֹת. זַכָּאָה הוּא בְּעָלְמָא דֵין וּבְעָלְמָא דְאָתֵי). For Kudsha Berikh Hu opens to him holy and good treasuries at the time of his need to receive prayer, as it is said (דְּקוּדְשָׁא בְּרִיךְ הוּא פָּתַח לֵיהּ אוֹצָרִין טָבִין קַדִּישִׁין בִּשְׁעָתָא דְּאִצְטְרִיךְ לְקַבְּלָא צְלוֹתָא כַּמָּה דְּאַתְּ אָמַר). Some say: And one who unites these with those, about him it is written (נ״א: וּמָאן דְּמְיַיחֵד אִלֵּין בְּאִלֵּין, עֲלֵיהּ כְּתִיב): “Hashem shall open to you His good treasure, the heavens” (יִפְתַּח יְיָ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם) (Devarim 28), these are the treasuries above and below (אִלֵּין אוֹצָרִין דִּלְעֵילָא וְתַתָּא). “Seven days and seven days” all is one (שִׁבְעַת יָמִים וְשִׁבְעַת יָמִים כֻּלְּהוּ חַד). As it is written: “His good treasure, the heavens” (דִּכְתִיב, אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם). His treasure is one (אוֹצָרוֹ חַד), and it is “the heavens” (וְאִיהוּ אֶת הַשָּׁמַיִם). “Seven and seven conduits, and they are one” (שִׁבְעָה וְשִׁבְעָה מוּצָקוֹת, וְאִינוּן חַד) (Zechariah 4).

Rabbi Ḥiyya and Rabbi Yosei were walking on the way (רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווּ אָזְלֵי בְאָרְחָא), when they saw a certain man approaching (אַדְּהָכִי חָמוּ חַד בַּר נָשׁ דְּהֲוָה אָתֵי), wrapped in the garb of a mitzvah (מִתְעַטֵּף בְּעִטּוּפָא דְּמִצְוָה), and weapons of war girded beneath him (וּכְלֵי זַיְינִין קְטוּרִין תְּחוֹתוֹי). Rabbi Ḥiyya said (אָמַר רִבִּי חִיָּיא): This man-there are one of two possibilities within him (בַּר נָשׁ דֵּין, חַד מִתְּרִין אִית בֵּיהּ): Either he is a perfectly righteous one (אוֹ זַכָּאָה שְׁלִים אִיהוּ), or he is a deceiver of the people of the world (אוֹ לְרַמָּאָה בְּנֵי עַלְמָא אִיהוּ).

Rabbi Yosei said to him (אָמַר לֵיהּ רִבִּי יוֹסֵי): Behold, the pious ones of the higher realms have said (הָא חֲסִידֵי עֶלְיוֹנִין אָמְרוּ), “Judge every person favorably” (הֱוֵי דָן לְכָל בַּר נָשׁ לִזְכוּ). For we have learned (הָא תָּנִינָן): A person who goes out on the way (בַּר נָשׁ דְּנָפִיק לְאָרְחָא), should intend for three things (יִתְכַּוֵּין לִתְלַת מִלִּין): for a gift, for battle, and for prayer (לְדוֹרוֹן, לִקְרָבָא, לִצְלוֹתָא). From where do we learn this? From Ya'akov (מִנָּלָן מִיַּעֲקֹב), for he intended for all three (דְּהָא לִתְלַת אִלֵּין אִתְכַּוֵּון), and hastened himself for gift, battle, and prayer (וְזַרִיז גַּרְמֵיהּ לְדוֹרוֹן, לִקְרָבָא, לִצְלוֹתָא). And this man, he is going on the way (וְהַאי בַּר נָשׁ, אָזִיל בְּאָרְחָא אִיהוּ).

Behold, he has the garb of a mitzvah-this is for prayer (הָא בֵּיהּ עִטּוּפָא דְמִצְוָה, לִצְלוֹתָא). And he has with him weapons-this is for battle (וְהָא בֵּיהּ כְּלֵי זַיְינִין, לִקְרָבָא). Since these two are present in him (כֵיוָן דִּתְרֵין אִלֵּין אִית בֵּיהּ), the third we should not pursue to investigate (תְּלִיתָאי לָא לְמִרְדַּף אֲבַתְרָהּ)