Daf 207b (דַּף ר״ז ע״ב)

As this was happening, Rabbi El'azar came; as soon as he saw them, he said, “Surely the Shekhinta is here. (אַדְהָכִי אֲתָא רִבִּי אֶלְעָזָר, כֵּיוָן דְּחָמָא לוֹן אָמַר, וַדַּאי שְׁכִינְתָּא הָכָא). What are you engaged in?” (בְּמַאי עַסְקִיתוּ). They told him the entire matter. (אָמְרוּ לֵיהּ כָּל עוֹבָדָא). He said, “Surely he spoke well.” (אָמַר, וַדַּאי שַׁפִּיר קָאֲמַר). But those sixty breaths-indeed, they are the sixty breaths of life, both above and below. (אֲבָל אִינוּן שִׁתִּין נִשְׁמֵי, וַדַּאי שִׁתִּין נִשְׁמֵי אִינוּן דְּחַיֵּין, בֵּין לְעֵילָא בֵּין לְתַתָּא). From there onward, there are sixty other Neshamot [Souls] (מִכָּאן וּלְהָלְאָה, אִיכָּא שִׁתִּין נִשְׁמִין אָחֳרָנִין), all of which are from the side of death (דְּאִינוּן כֻּלְּהוּ מִסִּטְרָא דְּמוֹתָא), and the level of death is upon them (וְדַרְגָּא דְּמוֹתָא עֲלַיְיהוּ), and they are called Dormita [Deep Sleep] (וְאִקְרוּן דּוּרְמִיטָא), and all of them are the taste of death (וְכֻּלְּהוּ טַעֲמָא דְּמוֹתָא). And for this reason, King David cleaved to those sixty breaths of life, and from there onward it was not fitting at all. (וּבְגִין כָּךְ דָּוִד מַלְכָּא הֲוָה אִיהוּ מִתְדְּבַּק בְּאִינוּן שִׁתִּין נִשְׁמִין דְּחַיֵּין, וּמִתַּמָּן וּלְהָלְאָה לָא נָאִים כְּלָל). This is what is written: “If I give sleep to my eyes, slumber to my eyelids.” (Psalms 132) (הֲדָא הוּא דִכְתִיב, אִם אֶתֵּן שְׁנָת לְעֵינָי, לְעַפְעַפַּי תְּנוּמָה). And about this, he spoke well, for David stands alive in the side of life and not in the side of death. (וְעַל דָּא שַׁפִּיר קָאֲמַר, בְּגִין דְּיָקוּם דָּוִד חַי, בְּסִטְרָא דְּחַי וְלָא בְּסִטְרָא דְּמוֹתָא). They all sat and engaged in Orayta, and became connected as one. (יָתְבוּ כֻּלְּהוּ וְאִשְׁתַּדְּלוּ בְּאוֹרַיְּיתָא, וְאִתְחַבָּרוּ כְּחֲדָא).

Rabbi El'azar opened and said: “Hashem, God of my salvation, by day I cried out, in the night before You.” (Psalms 88) (פָּתַח רִבִּי אֶלְעָזָר וְאָמַר ה׳ אֱלֹקֵי יְשׁוּעָתִי, יוֹם צָעַקְתִּי בַלַּיְלָה נֶגְדֶּךָ). Come and see: King David would rise at midnight and engage in Orayta with songs and praises, for the joy of the King and the Matronita. (תָּא חֲזֵי, דָּוִד מַלְכָּא הֲוָה קָם בְּפַלְגוּת לֵילְיָא, וְאִשְׁתְּדָּל בְּאוֹרַיְּיתָא בְּשִׁירִין וּתְשְׁבְּחָן, לְחֶדְוָה דְּמַלְכָּא וּמַטְרוֹנִיתָא). And this was the joy of faith in the earth. (וְדָא הֲוָה חֶדְוָה דִּמְהֵימְנוּתָא בְּאַרְעָא). Because this is the praise of faith that is revealed on earth. (בְּגִין דְּהַאי אִיהוּ שְׁבָחָא דִּמְהֵימְנוּתָא דְּאִתְחֲזֵי בְּאַרְעָא). For above, melodies of joy are opened (דְּהָא לְעֵילָא פָּתְחֵי בְּחֶדְוָה שִׁירָתָא) by many supernal angels, (כַּמָּה מַלְאָכִין עִלָּאִין) of many kinds, (בְּכַמָּה זִינִין) who praise at night (דְּקָא מְשַׁבְּחָן בְּלֵילְיָא) from every direction. (בְּכָל סִטְרִין). So too below on earth, (כְּהַאי גַּוְונָא לְתַתָּא בְּאַרְעָא) whoever praises Kudsha Berikh Hu on earth at night, (מַאן דִּמְשַׁבַּח לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּאַרְעָא בְּלֵילְיָא) Kudsha Berikh Hu desires him. (רָעֵי בֵּיהּ [בָּעֵי] קוּדְשָׁא בְּרִיךְ הוּא). And all those holy angels (וְכָל אִינוּן מַלְאָכִין קַדִּישִׁין) who praise Kudsha Berikh Hu, (דְּקָא מְשַׁבְּחָן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא) all of them heed (כֻּלְּהוּ צַיְיתִין) that one who praises Him (לְהַהוּא דְּקָא מְשַׁבַּח לֵיהּ) at night on earth. (בְּלֵילְיָא בְּאַרְעָא). For this praise is complete, (דְּהַאי תּוּשְׁבַּחְתָּא אִיהוּ בִּשְׁלִימוּ) to elevate the glory of Kudsha Berikh Hu from below, (לְסַלְקָא יְקָרֵי דְּקוּדְשָׁא בְּרִיךְ הוּא מִתַּתָּא) and to sing with joy of Union. (וּלְזַמְּרָא בְּחֶדְוָה דְּיִחוּדָא).

Come and see, (תָּא חֲזֵי) King David wrote, (דָּוִד מַלְכָּא כָּתַב) “Hashem, God of my salvation,” etc. (ה׳ אֱלֹהֵי יְשׁוּעָתִי וְגו׳) “Hashem, God of my salvation”- (ה׳ אֱלֹהֵי יְשׁוּעָתִי) when is He my salvation? (אֵימָתַי אִיהוּ יְשׁוּעָתִי) On that day (בְּהַהוּא יוֹמָא) when I preceded praise at night before You, (דְּאַקְדֵּמִית תּוּשְׁבַּחְתָּא בְּלֵילְיָא לְגַבָּךְ) then He is my salvation in the day. (כְּדֵין אִיהוּ יְשׁוּעָתִי בִּימָמָא). And come and see, (וְתָּא חֲזֵי) for at night, (דְּהָא בְּלֵילְיָא) whoever praises his Master (מַאן דִּמְשַׁבַּח לְמָארֵיהּ) with the praise of Orayta, (בְּתוּשְׁבַּחְתָּא דְּאוֹרַיְּיתָא) then he is strengthened with might (כְּדֵין אַתְקַף בִּתְקִיפוּ) in the day on the right side. (בִּימָמָא בְּסִטְרָא דִּימִינָא). For one thread emerges (דְּהָא חוּטָא חַד נַפְקָא) from the right side, (מִסִּטְרָא דִּימִינָא) and then it is drawn upon him (וּכְדֵין אִתְמָשַּׁךְ עֲלֵיהּ) and he is strengthened by it. (וְאִתְתַּקַּף בֵּיהּ). And for this reason he said, (וְעַל דָּא אָמַר) “Hashem, God of my salvation, by day I cried,” etc. (ה׳ אֱלֹהֵי יְשׁוּעָתִי יוֹם צָעַקְתִּי וְגו׳). And because of this it is said, “The dead do not praise Hashem.” (Psalms 115) (וּבְגִין כָּךְ אָמַר לֹא הַמֵּתִים יְהַלְּלוּ יָהּ). “The dead” because one must praise the Living to the Living. (לֹא הַמֵּתִים, בְּגִין דְּאִצְטְרִיךְ לְשַׁבַּחָא חַי לְחַי). But the dead to the Living-not so, as it is written: “The dead do not praise Hashem.” (וּמֵת לְחַי לָאו הָכִי, דִּכְתִיב לֹא הַמֵּתִים יְהַלְּלוּ יָהּ). “But we will bless Hashem”-for we are alive, and we have no portion at all in the side of death. (וַאֲנַחְנוּ נְבָרֵךְ יָהּ, דְּהָא אֲנַן חַיֵּין וְלֵית לָן חוּלָקָא בְּסִטְרָא דְּמוֹתָא כְּלָל).

Chizkiyahu said, “The living, the living shall thank You, as I do.” (Isaiah 38) (חִזְקִיָּהוּ אָמַר, חַי חַי הוּא יוֹדֶךָ כָּמוֹנִי) because the living draws near to the Living. (בְּגִין דְּחַי אִתְקְרַב לְחַי). King David-he is alive, and his closeness is to the Life of the Worlds. (דָּוִד מַלְכָּא אִיהוּ חַי, וְקוּרְבָּא דִילֵיהּ לְחַי הָעוֹלָמִים). And whoever draws near to Him, he is alive. (וּמַאן דְּאִתְקְרִיב לְגַבֵּיהּ, אִיהוּ חַי). As it is written: “But you who cleave to Hashem your Godm are alive, all of you, this day.” (Deuteronomy 4) (דִּכְתִיב וְאַתֶּם הַדְּבֵקִים בַּה׳ אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם). And it is written: “And Benayahu son of Yehoyada, son of a living man, great in deeds, from Kabze’el.” (2 Samuel 23) (וּכְתִיב וּבְנָיָהוּ בֶּן יְהוֹיָדָע בֶּן אִישׁ חַי רַב פְּעָלִים מִקַּבְצְאֵל).

That Jew opened after him and said, “And you shall eat and be satisfied and bless Hashem your Godm.” (Deuteronomy 8) (פָּתַח הַהוּא יְהוּדָאָי אֲבַתְרֵיהּ וְאָמַר וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת ה׳ אֱלֹקֶיךָ). And do we not bless Kudsha Berikh Hu until after we eat? (וְכִי לָא מְבָרְכִינַן לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא עַד לָא נֵיכוּל) But behold, we must precede in the morning with proper arrangements of His praise (דְּמָארֵיהּ) and bless in His Name before anyone else in the world blesses. (וְהָא אִית לָן לְאַקְדּוּמֵי בְּצַפְרָא וּלְסִדּוּרֵי שְׁבָחָא דִּילֵיהּ [דְּמָארֵיהּ] כְּדְקָא יְאוּת, וּלְבָרְכָא בִּשְׁמֵיהּ עַד לָא יְבָרֵךְ לְאַחֲרָא בְּעָלְמָא). And it is written: “You shall not eat over the blood.” (Leviticus 19) (וּכְתִיב לֹא תֹאכְלוּ עַל הַדָּם) it is forbidden to eat before one blesses his Master. (אָסוּר לֵיהּ לְמֵיכַל עַד לָא יְבָרֵךְ לְמָארֵיהּ). But now it is written: “And you shall eat and be satisfied and bless.” (וְהַשְׁתָּא כְּתִיב: וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ).

Rather, this is the blessing of the prayer of Union, (אֶלָּא, דָּא בִּרְכָתָא דִּצְלוֹתָא דְּיִחוּדָא) and this is the blessing of sustenance. (וְדָא בִּרְכָתָא דִּמְזוֹנָא). To be shown toward the level of faith, (לְאַחֲזָאָה לְגַבֵּי דַּרְגָּא דִּמְהֵימְנוּתָא) satisfied as is fitting. (שָׂבַע כְּדְקָא יָאוֹת). And then one must bless Him as is fitting, (וּכְדֵין בְּעֵי לְבָרְכָא לֵיהּ כְּדְקָא יְאוּת) that that level of faith be satisfied and bless, (דְּהַהוּא דַּרְגָּא דִּמְהֵימְנוּתָא יִתְרַוֵּי וִיבָרֵךְ) and be filled with joy from the supernal life, as is needed, (וְיִתְמַלֵּא חֵידוּ מֵחַיֵּין דִּלְעֵילָא כְּמָה דְּאִצְטְרִיךְ) in order to give us sustenance. (בְּגִין לְמֵיהַב לָן מְזוֹנֵי). For the sustenance of a man is difficult before Kudsha Berikh Hu (דְּהָא קָשִׁין מְזוֹנָא דְּבַר נָשׁ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא) like the splitting of the Sea of Reeds p4-6(כִּקְרִיעַת יַם סוּף).

What is the reason? (מַאי טַעְמָא) Because the sustenance is from the supernal world, (בְּגִין דִּמְזוֹנָא דְעַלְמָא דִּלְעֵילָא הוּא) as it is taught: children, life, and sustenance, etc. (דִּתְנַן: בָּנֵי, חַיֵּי, וּמְזוֹנֵי וְכו׳) and therefore, sustenance in the world is difficult before Him. (וּבְגִין כָּךְ קַשְׁיָין קַמֵּיהּ מְזוֹנֵי דְּעַלְמָא). For it is in mazal that the matter depends. (דְּהָא בְּמַזָּלָא תַּלְיָא מִילְתָּא). For from there go forth sustenance, life, and children. (דְּמִנֵּיהּ נָפְקֵי מְזוֹנֵי וְחַיֵּי וּבָנֵי). And because of this, sustenance in the world is difficult before Him, (וּבְגִין כָּךְ קָשִׁין קַמֵּיהּ מְזוֹנֵי דְּעַלְמָא) for it does not stand in His jurisdiction until He is blessed. (דְּהָא לָאו בִּרְשׁוּתֵיהּ קָיְימָא, עַד דְּיִתְבָּרֵךְ אִיהוּ).

In this manner, the couplings of the world are difficult before Him , (כְּגַוְונָא דָּא זִיוּוגִין דְּעַלְמָא קָשִׁין קַמֵּיהּ) and all because the firmament Vilon serves nothing. p4-7(וְכֹלָּא בְּגִין דְּרָקִיעַ וִילוֹן לָא מְשַׁמֵּשׁ כְּלוּם). All the more so, these matters that stand above in another place, (וְכָל שֶׁכֵּן אִלֵּין מִלִּין דְּקָיְמִין לְעֵילָא בְּאֲתַר אָחֳרָא) and for this reason, they require blessing. (וְעַל דָּא אִצְטְרִיךְ לְאִתְבָּרְכָא).