Daf 27a (דַּף כ״ז ע״א)

Come and see: Yehudah comes from the left side (תָּא חֲזֵי: יְהוּדָה אָתֵי מִסִּטְרָא דִּשְׂמָאלָא), and he cleaves to the right (וְאִתְדְּבַק בִּימִינָא), in order to subdue the nations (בְּגִין לְנַצְּחָא עַמִּין), and to break their forces p5-50(וּלְתַבְרָא חֵילֵיהוֹן). For if he did not cleave to the right, their power would not be broken (דְּאִי לָא אִתְדְּבָק בִּימִינָא, לָא יִתְבַּר חֵילֵיהוֹן). And if you say: Why the right side? (וְאִי תֵּימָא אַמַּאי בִּימִינָא), Behold, the left is what arouses judgments in the world (וְהָא שְׂמָאלָא אִתְעַר דִּינִין בְּעָלְמָא). p5-51

Rather, this is a secret. When Kudsha Berikh Hu judges Yisrael (אֶלָּא רָזָא דָּא בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא דָּן לְהוּ לְיִשְׂרָאֵל), He judges them only from the left side (לָא דָּן לְהוּ אֶלָּא מִסִּטְרָא דִּשְׂמָאלָא), so that He may push them away with the left (בְּגִין דִּיְהֵא דָּחֵי לוֹן בִּשְׂמָאלָא), and draw them near with the right (וּמְקָרֵב בִּימִינָא).

But to the other nations, He pushes with the right (אֲבָל לִשְׁאָר עַמִּין, דָּחֵי לוֹן בִּימִינָא), and draws them near with the left (וּמְקָרֵב לוֹן בִּשְׂמָאלָא). And your sign is: Ger Tzedik (Righteous Convert to Judaism) (וְסִימָנִיךְ: גֵּר צֶדֶק), whom He pushes with the right (דָּחֵי לוֹן בִּימִינָא), as it is written (Exodus 15) (כְּמָה דִּכְתִּיב) “Your right hand, Hashem, is glorious in power; Your right hand, Hashem, crushes the enemy” (יְמִינְךָ ה׳ נֶאְדָּרִי בַּכֹּחַ, יְמִינְךָ ה׳ תִּרְעַץ אוֹיֵב). He draws them near with the left, as we have said (מְקָרֵב לוֹן בִּשְׂמָאלָא כְּמָה דְּאַמַּרָן). Because of this, Yehudah, who is from the side of the left (בְּגִינֵי כַּךְ, יְהוּדָה דְּאִיהוּ מִסְטַר שְׂמָאלָא), cleaves to the right (אִתְדָּבַּק בִּימִינָא), and his encampment is to the right (וּמְטַלְנוֹי לִימִינָא). And those with him all join to the right (וְאִינּוּן דְּעִמֵּיהּ אִתְחַבְּרוּ כֻּלְּהוּ לִימִינָא).p5-52

Yissakhar, who labors in the Orayta, which is the right (יִשָּׂשכָר דְּלָעֵי בְּאוֹרַיְיתָא, דְּאִיהִי יְמִינָא), as it is written (Deuteronomy 33) (דִּכְתִּיב) “From His right, a fiery law unto them” (מִימִינוֹ אֵשׁ דָּת לָמוֹ). Zevulun, who supports the Orayta, is right (זְבוּלוּן דְּאִיהוּ תָּמִיךְ אוֹרַיְיתָא יְמִינָא), as it is said: “the right thigh” (כְּמָה דְּאַתְּ אָמֵר: שׁוֹק הַיָּמִין). And for this reason, Yehudah is bound from both these sides (וְעַל דָּא יְהוּדָה אִתְקְשָׁר מִסִּטְרָא דָּא וְדָא): the north in water (צָפוֹן בַּמַּיִם), and the left in the right (שְׂמָאלָא בִּימִינָא).

Reuven, who sinned against his father (רְאוּבֵן דְּחָטָא לְגַבֵּי אֲבוֹי), dwelled in the right (שָׁרָא בִּימִינָא), and was bound to the left (וְאִתְקַשַּׁר בִּשְׂמָאלָא), and cleaved to it (וְאִתְדָבַּק בֵּיהּ). And because of this, those who were found with him were of the left (וְעַל דָּא, אִינּוּן דְּאִשְׁתְּכָחוּ עִמֵּיהּ, אִינּוּן שְׂמָאלָא). Shimon, who is the left side from the side of the ox (שִׁמְעוֹן דְּאִיהוּ שְׂמָאלָא מִסִּטְרָא דְּשׁוֹר), as it is written (דִּכְתִּיב) (Ezekiel 1): “And the face of the ox was on the left” (וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל).

Gad — the left thigh (גָּד שׁוֹקָא שְׂמָאלָא), as it is written (כְּתִיב) (Bereshit 49): “Gad, a troop shall troop upon him, and he shall troop upon the heel” (גָּד גְּדוּד יְגוּדֶנּוּ וְהוּא יָגוּד עָקֵב). Here, the south is bound with fire (הָכָא, אִתְדַּבַּק דָּרוֹם בְּאֶשָּׁא), the right in the left (יְמִינָא בִּשְׂמָאלָא). And because of this, that which we said: “And you shall return it to your heart” (וְעַל דָּא הָא דְּאַמָרָן: וְהֲשֵׁבוֹתָ אֶל לְבָבֶךָ) (Terumah 162b), to include them as one (לְאַכְלְלָא לוֹן כַּחֲדָא), the left within the right (שְׂמָאלָא בִּימִינָא). Then you shall know (כְּדֵין תֵּדַע) (Deuteronomy 4): “That Hashem is the Elohim” (כִּי ה׳ הוּא הָאֱלֹהִים). Rabbi Abba said: Certainly it is so (אָמַר רִבִּי אַבָּא: וַדַּאי הָכִי הוּא), and now it is known (וְהַשְׁתָּא יְדִיעָא): He is Aharon and Moshe, He is Moshe and Aharon (הוּא אַהֲרֹן וּמֹשֶׁה, הוּא מֹשֶׁה וְאַהֲרֹן), wind in water, and water in wind, to be one (רוּחָא בְּמַיָּא, וּמַיָּא בְּרוּחָא, לְמֶהֱוֵי חַד). And about this it is written: He is (וְעַל דָּא כְּתִיב: הוּא).

Rabbi Abba opened and said (ר׳ אַבָּא פָּתַח וְאָמַר), (Deuteronomy 6): “And you shall love Hashem your Elohim with all your heart, and with all your soul, and with all your might” (וְאָהַבְתָּ אֶת ה׳ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ). In this manner is hinted the Holy Union (כְּהַאי גַּוְונָא הָכָא אִתְרְמִיז יִחוּדָא קַדִּישָׁא), and it is a warning to man (וְאַזְהָרָה הוּא לְבַר נָשׁ), to unify the Holy Name as is proper (לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), with supernal love (בִּרְחִימוּ עִלָּאָה). “With all your heart”: this is right and left — Some say: holiness (בְּכָל לְבָבְךָ: דָּא יְמִינָא וּשְׂמָאלָא, נ״א: קַדִּישָׁא), which are called the good inclination and the evil inclination (דְּאִקְרֵי יֵצֶר טוֹב וְיֵצֶר רָע). “And with all your soul”: this is the Nefesh of David (וּבְכָל נַפְשְׁךָ: דָּא נֶפֶשׁ דָּוִד), which is placed between them (דְּאִתְיְהִיבַת בֵּינַיְיהוּ). “And with all your might”: to include them above, in the place where there is no measure (וּבְכָל מְאֹדֶךָ: לְאַכְלְלָא לוֹן לְעֵילָּא בַּאֲתָר דְּלֵית בֵּיהּ שִׁעוּרָא). Here is the complete Union, to love Kudsha Berikh Hu as is fitting (הָכָא הוּא יִחוּדָא שְׁלִים לְמִרְחַם לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא כְּדְקָא יֵאוֹת).

Furthermore, “And with all your might”: this is Ya'akov (תּוּ, וּבְכָל מְאֹדֶךָ: דָּא יַעֲקֹב), who is bound to all sides (דְּאִיהוּ אָחִיד לְכָל סִטְרִין), and all is complete Union as is proper (וְכֹלָּא הוּא יִחוּדָא שְׁלִים כְּדְקָא יֵאוֹת). Because of this, He is Aharon and Moshe, He is Moshe and Aharon — all is one without separation (בְּגִינֵי כַּךְ, הוּא אַהֲרֹן וּמֹשֶׁה, הוּא מֹשֶׁה וְאַהֲרֹן, כֹּלָּא הוּא חַד בְּלָא פִּרוּדָא). (Exodus 7): “When Pharaoh will speak to you…” (כְּתִיב כִּי יְדַבֵּר אֲלֵיכֶם פַּרְעֹה לֵאמֹר).

Rabbi Yehudah opened and said (רִבִּי יְהוּדָה פָּתַח וְאָמַר), (Psalms 119): “How I have loved Your Torah; all the day it is my conversation” (מָה אָהַבְתִּי תוֹרָתֶךָ כָּל הַיּוֹם הִיא שִׂיחָתִי). And it is written (וּכְתִיב) (Psalms 119): “At midnight I will rise to thank You for the judgments of Your righteousness” (חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ).

Come and see (תָּא חֲזֵי): David — he is the king of Yisrael (דָּוִד אִיהוּ מַלְכָּא דְּיִשְׂרָאֵל), and he needed to guide the people (וְאִצְטְרִיךְ לְמֵידָן עַמָּא), to speak to Yisrael (לְדַבְּרָא לוֹן לְיִשְׂרָאֵל), like a shepherd who leads his flock (כְּרַעְיָא דִּמַדְבַּר), to prevent them from straying from the path of truth (עָאנֵיהּ דְּלָא יִסְטוּן מֵאוֹרְחָא דִּקְשׁוֹט). Behold, at night it is written (הָא בַּלַּיְלָה כְּתִיב): “At midnight I will rise to thank You for the judgments of Your righteousness” (חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ עַל מִשְׁפְּטֵי צִדְקֶךָ). And he would occupy himself with Orayta and the praises of Kudsha Berikh Hu (וְאִיהוּ אִתְעֲסַק בְּאוֹרַיְיתָא וּבְתוּשְׁבְּחָן דְּקוּדְשָׁא בְּרִיךְ הוּא), until the dawn arrived (עַד דְּאָתֵי צַפְרָא). And he aroused the dawn (וְאִיהוּ אִתְּעַר צַפְרָא), as it is written (דִּכְתִּיב) (Psalms 57): “Awake, my glory; awake, the harp and lyre — I will awaken the dawn” (עוּרָה כְבוֹדִי עוּרָה הַנֵּבֶל וְכִנּוֹר אָעִירָה שָׁחָר). When the day came (כַּד אָתֵי יְמָמָא), he said this verse (אָמַר הַאי קְרָא): “How I have loved Your Torah; all the day it is my conversation” (מָה אָהַבְתִּי תוֹרָתֶךָ כָּל הַיּוֹם הִיא שִׂיחָתִי). What is “all the day it is my conversation”? (מַאי כָּל הַיּוֹם הִיא שִׂיחָתִי). Rather, from here we learn (אֶלָּא, מִכָּאן אוֹלִיפְנָא), that whoever engages in Orayta, to perfect judgment in its clarity (דְּכָל מַאן דְּיִשְׁתְּדַל בְּאוֹרַיְיתָא, לְאַשְׁלְמָא דִּינָא עַל בּוּרְיֵיהּ), it is as though he fulfilled the entire Orayta (כְּאִילּוּ קִיֵּים אוֹרַיְיתָא כֹּלָּא). Because of this: “All the day it is my conversation” (בְּגִין כָּךְ, כָּל הַיּוֹם הִיא שִׂיחָתִי).

Come and see (תָּא חֲזֵי): by day he would engage in Orayta, to complete judgments (בְּיוֹמָא אִשְׁתַּדַּל בְּאוֹרַיְיתָא, לְאַשְׁלְמָא דִּינִין). By night, he would engage in songs and praises (בְּלֵילְיָא, אִשְׁתַּדַּל בְּשִׁירִין וְתוּשְׁבְּחָן), until the day came (עַד דְּאָתֵי יְמָמָא). What is the reason? (מַאי טַעְמָא). All day he would occupy himself with completing judgments (כָּל יוֹמָא אִתְעֲסַק לְאַשְׁלָמָא דִּינִין), in order to integrate the left into the right (בְּגִין לְאַכְלָלָא שְׂמָאלָא בִּימִינָא). At night — to integrate the level of night into the day (בְּלֵילְיָא, בְּגִין לְאַכְלְלָא דַּרְגָּא דְּלֵילְיָא בִּימָמָא). And come and see (וְתָא חֲזֵי), in the days of David the King p5-53(בְּיוֹמֵי דְּדָוִד מַלְכָּא), all those (Psalms 104) beasts of the field (הֲוָה מְקָרֵב כָּל אִינּוּן חַיְתוֹ שָׂדָי), would come near the sea (לְגַבֵּי יַמָּא). Once Shlomo came (כֵּיוָן דְּאָתָא שְׁלֹמֹה), the sea went out and filled (נָפַק יַמָּא וְאִתְמְלֵי), and gave them drink (וְאַשְׁקֵי לְהוּ). Five of them were given drink first (הֵי מִנַּיְיהוּ אִתְשַׁקְיָין בְּקַדְמִיתָא). This has already been explained (הָא אוּקְמוּהָ). These are the great and supernal dragons (אִלֵּין תַּנִּינַיָיא רַבְרְבִין עִלָּאִין), as it is written regarding them (דִּכְתִּיב בְּהוּ) (Bereshit 1): “And they filled the waters in the seas” (וּמִלְאוּ אֶת הַמַּיִם בַּיַּמִּים).