Daf 57a (דַּף נ״ז ע״א)

From the lower left side (מִסְּטַר שְׂמָאלָא תַּתָּאָה), Kuzmita-Sitra achra p5-95(קוּזְמִיטָא סִטְרָא אַחֲרָא), and they are grasped from those above (וְאַחִידָן מֵאִינּוּן דִּלְעֵילָּא), and descended to be broken from the strong and holy power (וְנַחְתוּ לְאִתָּבְּרָא מֵחֵילָא תַּקִּיפָא קַדִּישָׁא). As we have established (כְּמָה דְּאוֹקִימְנָא): “The chariots of Pharaoh and his host…” (מַרְכְּבוֹת פַּרְעֹה וְחֵילוֹ וְגוֹ') (Shemot 15) “Your right hand, Hashem, is glorious in power” (יְמִינְךָ יְיָ' נֶאְדָּרִי בַּכֹּחַ).

Rabbi Shimon said (אָמַר רַבִּי שִׁמְעוֹן): At the time when the morning shines (בְּשַׁעֲתָא דְּצַפְרָא נָהִיר), and the Ayyalta stands in her station (וְאַיָּלְתָּא קַיְּימָא בְּקִיּוּמָהּ), she conceives on her side (אִתְעַבְּרַת בְּסִטְרָהָא), and enters into the two hundred palaces of the King (וְעָאלַת בְּמָאתַן הֵיכָלִין דְּמַלְכָּא). A person who engages in Orayta in the middle of the night (בַּר נָשׁ דְּאִשְׁתַּדַּל בְּפַלְגוּת לֵילְיָא בְּאוֹרַיְּיתָא), at the hour when the northern wind awakens (בְּשַׁעֲתָא דְּאִתְּעַר רוּחָא דְּצָפוֹן), - Some say: and the repentance of the Hind [of the Dawn] (ס״א: וּתְיוּבְתָּא דְּאַיָּלְתָּא) - and the pain of the Hind [of the Dawn] to be aroused in the world (וְכַאִיבַת אַיָּלְתָּא לְאִתְּעָרָא בְּעָלְמָא), he comes with her to stand before the King (אָתֵי עִמָּהּ לְקַיְּימָא קֹדֶם מַלְכָּא), at the hour when morning shines (בְּשַׁעֲתָא דְּנָהִיר צַפְרָא) - Some say: and that person prays his prayer and unifies the Holy Name as is proper (ס״א: וְהַהוּא בַּר נָשׁ צַלֵּי צְלוֹתֵיהּ וּלְיַחֵד שְׁמֵיהּ קַדִּישָׁא כְּדְקָא יָאוֹת) - a thread of Chesed is drawn upon him (מַשְׁכִּין עָלֵיהּ חַד חוּטָא דְּחֶסֶד). He gazes into the firmament (מִסְתַּכֵּל בִּרְקִיעָא), the radiance of the wisdom of the holy Da‘at rests upon him (שַׁרְיָא עָלֵיהּ נְהִירוּ דְּסָכְלְתָנוּ דְּדַעְתָּא קַדִּישָׁא), and the person is crowned with it (וּמִתְעַטֵּר בֵּיהּ בַּר נָשׁ), and all tremble before him (וְדָחֲלִין מִנֵּיהּ כֹּלָּא). Then this person is called son to Kudsha Berikh Hu (כְּדֵין הַאי בַּר נָשׁ אִקְרֵי בְּרָא לְקוּדְשָׁא בְּרִיךְ הוּא), son of the King’s palace (בַּר הֵיכָלָא דְּמַלְכָּא).

He enters through all the gates (עָאל בְּכָל תַּרְעוֹי), and none can prevent him (לֵית דְּיִמְחֵי בִּידֵיהּ). At the moment he calls to the palace of the King (בְּשַׁעֲתָא דְּקָרֵי לְהֵיכָלָא דְּמַלְכָּא), regarding him it is written: (Psalms 145) “Hashem is close to all who call upon Him, to all who call upon Him in truth” (קָרוֹב יְיָ' לְכָל קוֹרְאָיו לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶאֱמֶת). What is ‘in truth’? (מַאי בֶאֱמֶת) As we have established (כְּמָה דְּאוֹקִימְנָא): (Micah 7) “You shall give truth to Ya‘akov” (תִּתֵּן אֱמֶת לְיַעֲקֹב) he who knows how to unify the Holy Name in his prayer (דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא בִּצְלוֹתֵיהּ) - Some say: in the world (נ״א: בְּעָלְמָא) - properly (כְּדְקָא יֵאוֹת). And this is the worship of the Holy Name (וְדָא פּוּלְחָנָא דְּמַלְכָּא) - Some say: of the Name (נ״א: דְּשְׁמָא) - the Holy One (קַדִּישָׁא). And one who knows how to unify the Holy Name properly (וּמַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), establishes a unique nation in the world (אוֹקִים אוּמָא יְחִידָא בְּעָלְמָא), as it is written (דִּכְתִּיב): (Shemuel II 7) “And who is like Your people Yisrael, one nation in the earth” (וּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ).

And concerning this we have established (וְעַל דָּא אוֹקִימְנָא): any Kohen who does not know how to unify the Holy Name properly (כָּל כֹּהֵן דְּלָא יָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), his service is not service (לָא פּוּלְחָנֵיהּ פּוּלְחָנָא). For everything depends upon it (דְּהָא כֹּלָּא בֵּיהּ תָּלְיָא), the upper worship and the lower worship (פּוּלְחָנָא עִלָּאָה וּפוּלְחָנָא תַּתָּאָה), and one must direct the heart and will (וּבָעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא), so that the upper and lower worlds will be blessed (בְּגִין דְּיִתְבָּרְכוּן עִלָּאֵי וְתַּתָּאֵי). It is written: (Isaiah 1) “When you come to appear before Me” (כִּי תָבֹאוּ לֵרָאוֹת פָּנָי). Every person who comes to unify the Holy Name (כָּל בַּר נָשׁ דְּאָתֵי לְיַחֲדָא שְׁמָא קַדִּישָׁא), and does not intend it in heart and will and awe (וְלָא אִתְכַּוָּון בֵּיהּ בְּלִבָּא וּרְעוּתָא וּדְחִילוּ), so that the upper and lower worlds should be blessed through it (בְּגִין דְּיִתְבָּרְכוּן בֵּיהּ עִלָּאֵי וְתַּתָּאֵי), they cast his prayer outside (רָמָאן לֵיהּ צְלוֹתֵיהּ לְבַר), and all proclaim evil upon him (וְכֹּלָּא מַכְרִיזֵי עָלֵיהּ לְבִישׁ).

And Kudsha Berikh Hu calls upon him: “When you come to appear before Me” (וְקוּדְשָׁא בְּרִיךְ הוּא קָרֵי עָלֵיהּ: כִּי תָבֹאוּ לֵרָאוֹת פָּנָי). It should have said: “When you come to see” (כִּי תָבֹאוּ לִרְאוֹת מִבָּעֵי לֵיהּ), what is “to appear before Me”? (מַאי לֵרָאוֹת פָּנָי) Rather, all the faces of the King are hidden in depth (אֶלָּא כָּל אִינּוּן אַנְפִּין דְּמַלְכָּא טְמִירִין בְּעִמְקָא) - Some say: in place (נ״א: בְּאֲתַר) - behind darkness (לְבָתַר חֲשׁוֹכָא) - Some say: “He made darkness His hiding place” etc. (ס״א: יָשֶׁת חֹשֶׁךְ סִתְרוֹ וְכָל וְגוֹ'). And all those who know to unify the Holy Name properly (וְכָל אִינּוּן דְּיַדְעִין לְיַחֲדָא שְׁמָא קַדִּישָׁא כְּדְקָא יֵאוֹת), they break through all those walls of darkness (מִתְבַּקְעִין כָּל אִינּוּן כוֹתָלֵי חֲשׁוֹכָא), and the faces of the King are seen (וְאַנְפִּין דְּמַלְכָּא אִתְחַזְיָין), and shine to all (וְנָהֲרִין לְכוֹלָּא). And when they are seen and shine (וְכַד אִינּוּן אִתְחַזְיָין וְנָהֲרִין), all the upper and lower worlds are blessed (מִתְבָּרְכִין כֹּלָּא עִלָּאִין וְתַּתָּאִין).

Then blessings are found in all worlds (כְּדֵין בִּרְכָּאן אִשְׁתְּכַחוּ בְּכֻלְּהוּ עָלְמִין), and then it is written: “to appear before Me” (וּכְדֵין כְּתִיב: לֵרָאוֹת פָּנָי). “Who has required this at your hand?” (מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם), what does it teach? (מַאי קָא מַיְירֵי) Rather, one who comes to unify the supernal Holy Name (אֶלָּא מַאן דְּאָתֵי לְיַחֲדָא שְׁמָא קַדִּישָׁא עִלָּאָה), must unify it from the side of “this” (בָּעֵי לְיַחֲדָא מִסִּטְרָא דְּזֹאת), as it is written (כְּמָה דִּכְתִּיב): (Vayikra 16) “With this shall Aharon come into the Holy” (בְּזֹאת יָבוֹא אַהֲרֹן אֶל הַקֹּדֶשׁ), so that the two may be joined as one (בְּגִין דְּיִזְדַּוְּגוּן כַּחֲדָא): the Tzaddik and Tzedek (אִינּוּן תְּרֵין: צַדִּיק וְצֶדֶק), in one Zivug (בְּזִוּוּגָא חֲדָא), so that all are blessed through them (בְּגִין דְּיִתְבָּרְכוּן כֹּלָּא מִנַּיְיהוּ), and these are called “Your courtyards” (וְאִלֵּין אִקְרוּן חֲצֵרֶךָ), as it is written (כְּמָה דִּכְתִּיב): (Tehillim 65) “Happy is the one You choose and bring near, he shall dwell in Your courtyards” (אַשְׁרֵי תִבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶךָ). And if he comes to unify the Holy Name (וְאִי אִיהוּ אָתֵי לְיַחֲדָא שְׁמָא קַדִּישָׁא), and does not intend it with the will of the heart (וְלָא יִתְכַּוָּון בֵּיהּ בִּרְעוּתָא דְּלִבָּא), in awe and love (בִּדְחִילוּ וּרְחִימוּ), Kudsha Berikh Hu says (קוּדְשָׁא בְּרִיךְ הוּא אָמַר): “Who requested this from your hand to trample My courtyards?” (מִי בִקֵּשׁ זֹאת מִיֶּדְכֶם רְמוֹס חֲצֵרָי) - Zot, indeed (זֹאת וַדַּאי), for in them no blessing is found (דְּהָא לָא אִשְׁתְּכַח בְּהוּ בִּרְכָּאן). And not only is there no blessing in them (וְלָא דַי דְּלָא אִשְׁתְּכָחוּ בְּהוּ בִּרְכָּאן), but judgment rests upon them (אֶלָּא דְּשַׁרְיָא בְּהוּ דִּינָא), and judgment is found in all (וְאִשְׁתְּכַח דִּינָא בְּכֹלָּא).

Come and see (תָּא חֲזֵי): the right hand of Kudsha Berikh Hu (יְמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא) from it all radiance is aroused (מִנֵּיהּ מִתְעָרִין כָּל נְהִירוּ), all blessings (כָּל בִּרְכָּאן), and all joy (וְכָל חִדוּ). In it, the left is included (בֵּיהּ כָּלִיל שְׂמָאלָא), just as it is in a person: right and left (כְּמָה דְּאִית בְּבַר נָשׁ יְמִינָא וּשְׂמָאלָא), and the left is included in the right (וּשְׂמָאלָא אִתְכְּלִיל בִּימִינָא), and the right encompasses all (וִימִינָא הוּא כָּלִיל כֹּלָּא). And when the right is aroused (וְכַד אִתְּעַר יְמִינָא), the left is aroused with it (שְׂמָאלָא אִתְּעַר עִמֵּיהּ), for it is grasped and included within it (דְּהָא בֵּיהּ אָחִיד וְאִתְכְּלִיל). And come and see (וְתָּא חֲזֵי): at the moment a person raises his hands in prayer (בְּשַׁעֲתָא דְּאָרִים בַּר נָשׁ יְדֵיהּ בִּצְלוֹתָא), he directs his fingers upward (מְכַוֵּון בְּאֶצְבְּעָן דִּילֵיהּ לְעֵילָּא), as it is written (כְּמָה דִּכְתִּיב): (Shemot 17) “And it was when Moshe raised his hand, Yisrael prevailed” (וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל).

For everything depends upon the right (דְּהָא בִּימִינָא תַּלְיָא כֹּלָּא). And it is written (וּכְתִיב): (Vayikra 9) “And Aharon raised his hands” (וַיִּשָּׂא אַהֲרֹן אֶת יָדָו) and it is written without a full spelling (וּכְתִיב חָסֵר). And then he intended to bless above (וּכְדֵין אִתְכְּוַּון לְבָרְכָה לְעֵילָּא). And Kudsha Berikh Hu is not as such (וְקוּדְשָׁא בְּרִיךְ הוּא לָאו הָכִי): at the moment He raises His right above (בְּשַׁעֲתָא דְּאָרִים יְמִינָא לְעֵילָּא), woe to those below (וַוֵי לְהוּ לְתַּתָּאֵי), for all assistance and all blessings depart from them (דְּהָא כָּל סִיַּיעְתָּא וְכָל בִּרְכָּאן אִסְתָּלִיקוּ מִנַּיְיהוּ). From where do we learn this? (מְנָלָן) It is written: “You stretched out Your right hand-Earth swallowed them” (דִּכְתִּיב: נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ). What is “You stretched out Your right”? (מַאי נָטִיתָ יְמִינְךָ) As the Targum renders it: “You raised Your right” (כְּתַרְגּוּמוֹ: אֲרִימַת יְמִינָךָ), and immediately the earth swallowed them (מִיָּד תִּבְלָעֵמוֹ אָרֶץ). And when the right is found (וְכַד יְמִינָא אִשְׁתְּכַח), the left is found with it (שְׂמָאלָא אִשְׁתְּכַח עִמֵּיהּ), and then judgments do not rule in the world (וּכְדֵין לָא שַׁלְטִין דִּינִין בְּעָלְמָא). Why? Because the right is with it (מַאי טַעְמָא בְּגִין דְּיְמִינָא אִשְׁתְּכַח עִמֵּיהּ). But if the right is withdrawn (וְאִי יְמִינָא אִסְתַּלְּקַת), behold the left is summoned (הָא שְׂמָאלָא אִזְדַּמְּנַת), and then judgments are aroused in the world (כְּדֵין דִּינִין מִתְעָרִין בְּעָלְמָא), and judgment rests in all (וְדִּינָא שַׁרְיָא בְּכֹלָּא).

Rabbi Shimon, when he reached this verse, would weep (רַבִּי שִׁמְעוֹן כַּד הֲוָה מָטֵי לְהַאי קְרָא, הֲוָה בָּכֵי): as it is written (דִּכְתִּיב): (Eikhah 2) “He turned back His right hand” (הֵשִׁיב אָחוֹר יְמִינוֹ). And can it be that He turned back His right hand? (וְכִי אֶפְשָׁר דְּהֵשִׁיב אָחוֹר יְמִינוֹ) Rather, because the left was brought forth first to descend into the world (אֶלָּא בְּגִין דְּאַקְדִּים שְׂמָאלָא לְנַחְתָּא בְּעָלְמָא), and the right remained in another place (וִימִינָא אִשְׁתַּאֲרַת בַּאֲתַר אַחֲרָא).