Daf 63b (דַּף ס״ג ע״ב)

Rabbi El'azar taught (תָּאנֵי ר׳ אֶלְעָזָר), from this manna the Righteous are destined to eat in the World to Come (מֵהַאי מָנָא זְמִינִין צַדִּיקַיָּיא לְמֵיכַל לְעָלְמָא דְּאָתֵי), and if you would say—in this manner? (וְאִי תֵּימָא בְּהַאי גַּוְונָא), no (לָא).

Rather, more than that—something that never was in all worlds (אֶלָּא יַתִּיר, דְּלָא הֲוָה כֵּן לְעָלְמִין). What is it? (מַאי אִיהוּ). As we have established, as it is written (כְּמָה דְּאוֹקִימְנָא דִּכְתִּיב), "To behold the pleasantness of Hashem and to visit His palace" (לַחֲזוֹת בְּנֹעַם יְיָ' וּלְבַקֵּר בְּהֵיכָלוֹ) (Psalms 27). And it is written (וּכְתִיב), "Eye has not seen, O Elohim, besides You..." (עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ וְגוֹ') (Isaiah 64). "See that Hashem has given you the Shabbat" (רְאוּ כִּי יְיָ' נָתַן לָכֶם הַשַּׁבָּת) (Exodus 16). Rabbi Ḥizkiyah opened (ר׳ חִזְקִיָּה פָּתַח), "A song of ascents: From the depths I called You, Hashem" (שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְיָ') (Psalms 130). "A song of ascents" is closed (שִׁיר הַמַּעֲלוֹת סָתַם), and it is not explained who said it (וְלָא פָּרִישׁ מַאן אָמָרוּ).

Rather, "A song of ascents"—which all the people of the world are destined to say (אֶלָּא שִׁיר הַמַּעֲלוֹת, דִּזְמִינִין כָּל בְּנֵי עָלְמָא לְמֵימַר), for this song is prepared to be said for the generations of the world (דְּזַמִּין הַאי שִׁיר לְמֵימְרֵיהּ לְדָרֵי עָלְמָא). And what is "From the depths I called You"? (וּמַאי הוּא מִמַּעֲמַקִּים קְרָאתִיךָ). So it was taught (הָכִי תָּאנָא): whoever prays a prayer before the Holy King (כָּל מַאן דִּמְצַלֵּי צְלוֹתָא קָמֵי מַלְכָּא קַדִּישָׁא), must request his request and pray (בָּעֵי לְמִבָּעֵי בָּעוּתֵיהּ, וּלְצַלָּאָה), from the depth of the heart (מֵעִמְקָא דְּלִבָּא) (Leviticus 1), so that his heart be found whole with Kudsha Berikh Hu (בְּגִין דְּיִשְׁתְּכַח לִבֵּיהּ שְׁלִים בְּקוּדְשָׁא בְּרִיךְ הוּא), and he should direct his heart and desire (וִיכַוֵּין לִבָּא וּרְעוּתָא). And who said that David prayed thus? (וּמִי אָמַר דָּוִד הָכִי), behold, it is written (וְהָא כְּתִיב), "With all my heart I sought You" (בְּכָל לִבִּי דְּרַשְׁתִּיךָ) (Psalms 119). And that verse is sufficient (וְדָא קְרָא סַגִּי), what then is meant by "From the depths"? (מַאי בָּעֵי מִמַּעֲמַקִּים).

Rather, so it was taught (אֶלָּא הָכִי תָּאנָא): every person who seeks his request before the King (כָּל בַּר נָשׁ דְּבָעֵי בָּעוּתֵיהּ קָמֵי מַלְכָּא), must direct his mind (בָּעֵי לְכַוְּונָא דַּעְתָּא), Some say: his heart (נ״א: לִבָּא), and his desire (וּרְעוּתָא), from the essence of all essences (מֵעִיקָּרָא דְּכָל עִקָּרִין), to draw down blessings from the depth of the well (לְאַמְשָׁכָא בִּרְכָּאן מֵעִמְקָא דְּבֵירָא), Some say: from the All (נ״א: דְּכֹלָא), in order that blessings flow from the fountain of all (בְּגִין דְּיַנְגִּיד בִּרְכָּאן מִמַּבּוּעָא דְּכֹלָּא).

And what is that? (וּמַאי הוּא). That place from which it goes out (הַהוּא אֲתָר דְּנָפִיק מִנֵּיהּ), and is found emerging from it (וְאִשְׁתְּכַח מִנֵּיהּ), that river, as it is written (הַהוּא נָהָר, דִּכְתִּיב), "And a river goes out from Eden" (וְנָהָר יוֹצֵא מֵעֵדֶן) (Bereshit 2). And it is written (וּכְתִיב), "A river—its streams will gladden the city of Elohim" (נָהָר פְּלָגָיו יְשַׂמְּחוּ עִיר אֱלֹהִים) (Psalms 46). And this is called "From the depths" (וְדָא אִקְרֵי מִמַּעֲמַקִּים): the depth of all (עִמְקָא דְּכֹלָּא), the depth of the well (עִמְקָא דְּבֵירָא), from which fountains go forth and stream to bless all (דְּמַבּוּעִין נָפְקִין וְנַגְדִּין לְבָרְכָּא כֹּלָּא). And this is the service to draw blessings from Above to Below (וְדָא הוּא שֵׁרוּתָא לְאַמְשָׁכָא בִּרְכָּאן מֵעֵילָּא לְתַתָּא).

Rabbi Ḥizkiyah said (אָמַר רִבִּי חִזְקִיָּה), when Atika, the concealed of all concealed p5-101(כַּד עַתִּיקָא סְתִימָאָה דְּכָל סְתִימִין), desires to summon blessings to the worlds (בָּעֵי לְזַמְנָא בִּרְכָּאן לְעָלְמִין), fortunate is the All (אַשְׁרֵי כֹּלָּא), and all is crowned (וְאַכְלִיל כֹּלָּא), in this supernal depth (בְּהַאי עֲמִיקָא עִלָּאָה). And from there is drawn and flows the wellspring (וּמֵהָכָא שָׁאִיב וְאִתְנְגִיד בֵּירָא), Some say: the river (נ״א: נַהֲרָא), from which inheritances and fountains flow forth (דְּנַחֲלִין וּמַבּוּעִין אִתְנְגִידוּ מִנֵּיהּ), and all are watered from it (וּמִתְשַׁקְיָין מִנֵּיהּ כֻּלְּהוּ). And whoever prays his prayer (וּמַאן דִּמְצַלֵּי צְלוֹתֵיהּ), must direct the heart and desire (בָּעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא), to draw down blessings from that depth of all (לְאַמְשָׁכָא בִּרְכָּאן מֵהַהוּא עֲמִיקָא דְּכֹלָּא), so that his prayer will be accepted (בְּגִין דְּיִתְקַבֵּל צְלוֹתֵיהּ), and his desire fulfilled (וְיִתְעֲבִיד רְעוּתֵיהּ). “And Moshe said to them: No man shall leave of it until morning” (וַיֹּאמֶר מֹשֶׁה אֲלֵיהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר) (Exodus 16).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): each and every day, the world is blessed from that supernal day (בְּכָל יוֹמָא וְיוֹמָא, מִתְבָּרֵךְ עָלְמָא מֵהַהוּא יוֹמָא עִלָּאָה), for all six days are blessed from the seventh day (דְּהָא כָּל שִׁיתָּא יוֹמִין מִתְבָּרְכָאן מִיּוֹמָא שְׁבִיעָאָה). And every day gives from that blessing it received on its own day (וְכָל יוֹמָא יָהִיב מֵהַהוּא בְּרָכָה דְּקַבִּיל בְּהַהוּא יוֹמָא דִּילֵיהּ). And concerning this, Moshe said (וְעַל דָּא מֹשֶׁה אָמַר), “No man shall leave of it until morning” (אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר). Why? (מַאי טַעְמָא). Because this day does not give, nor does it add to its fellow day (בְּגִין דְּלָא יָהִיב, וְלָא יוֹסִיף יוֹמָא דָּא לְחַבְרֵיהּ), but each and every one rules alone on its own day (אֶלָּא כָּל חַד וְחַד שָׁלִיט בִּלְחוֹדוֹי, בְּהַהוּא יוֹמָא דִּילֵיהּ).

For one day does not rule over the day of its fellow (דְּהָא לָא שָׁלִיט יוֹמָא בְּיוֹמָא דְּחַבְרֵיהּ). Because of this (בְּגִינֵי כַּךְ), all those (כָּל אִינּוּן), Some say: Rabbi Yehudah said (נ״א: אָמַר רִבִּי יְהוּדָה): Every single day is blessed from that supernal day, the seventh day (כָּל יוֹמָא וְיוֹמָא מִתְבָּרֵךְ מֵהַהוּא יוֹמָא עִלָּאָה יוֹמָא שְׁבִיעָאָה), and all six days are blessed, each one individually (וּמִתְבָּרְכָן כָּל שִׁיתָּא יוֹמִין כָּל חַד וְחַד בִּלְחוֹדוֹי), and every day gives on its day from that blessing which it received from that supernal day (וְכָל יוֹמָא יָהִיב בְּיוֹמָא דִּילֵיהּ מֵהַהוּא בְּרָכָה דְּקַבִּיל מֵהַהוּא יוֹמָא עִלָּאָה).

And concerning this Moshe said: “Let no man leave of it until morning” (Exodus 16) (וְעַל דָּא מֹשֶׁה אָמַר אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר), for a day does not rule over another day that is not its own (דְּהָא לָא שָׁלִיט יוֹמָא בְּיוֹמָא דְּלָאו דִּילֵיהּ), and all those… (וְכָל אִינּוּן…)—five days rule in their days (חֲמִשָּׁא יוֹמִין שַׁלִּיטִין בְּיוֹמַיְיהוּ), and it is found in each what it received (וְאִשְׁתְּכַח בֵּיהּ מַה דְּקַבִּילוּ), and on the sixth day is found more (וְיוֹמָא שְׁתִיתָאָה אִשְׁתְּכַח בֵּיהּ יַתִּיר).

And behold, it is as Rabbi El'azar said (וְאַזְלָא הָא, כְּהָא דְּאָמַר רִבִּי אֶלְעָזָר), what is written: “The sixth day” (מַאי דִּכְתִיב יוֹם הַשִּׁשִּׁי), and it is not written so regarding all the other days (וְלָא אִתְּמַר הָכִי בְּכָל שְׁאָר יוֹמִין). Rather, thus they established it (אֶלָּא הָכִי אוּקְמוּהָ), “the sixth day” (הַשִּׁשִּׁי): for on that day the Matronita was readied for Zivug (דְּאִזְדַּוְּוגָא [דְּאַזְדַּמְנָא] בֵּיהּ מַטְרוֹנִיתָא), to prepare the table for the King (לְאַתְקְנָא פָּתוֹרָא לְמַלְכָּא), and because of this (וּבְגִין כָּךְ), two portions were found in it (אִשְׁתְּכָחוּ בֵּיהּ תְּרֵין חוּלָקִין): one for the day (חַד לְיוֹמֵיהּ), and one for the rectification (וְחַד לְתִקּוּנָא), in the joy of the King with the Matronita (בְּחֶדְוָותָא דְּמַלְכָּא בְּמַטְרוֹנִיתָא). And that night (וְהַהוּא לֵילְיָא), is the joy of the Matronita with the King (חֶדְוָותָא דְּמַטְרוֹנִיתָא בְּמַלְכָּא), and their Zivug (וְזִוּוּגָא דִּילְהוֹן), and all six days are blessed (וּמִתְבָּרְכָאן כָּל שִׁיתָּא יוֹמִין), each one on its own (כָּל חַד וְחַד בִּלְחוֹדוֹי).

Because of this (בְּגִין כַּךְ), a person must set his table on the night of Shabbat (בָּעֵי בַּר נָשׁ לְסַדְּרָא פָּתוֹרֵיהּ בְּלֵילְיָא דְּשַׁבְּתָא), so that blessing will rest upon it from above (בְּגִין דְּשָׁארִי עָלֵיהּ בִּרְכָּאן מִלְּעֵילָּא), and blessing is not found upon an empty table (וּבִרְכָּתָא לָא אִשְׁתְּכַח עַל פָּתוֹרָא רֵיקַנְיָא). And that night is the joy of the Matronita with the King and their Zivug (נ״א: וְהַהוּא לֵילְיָא חֶדְוָותָא דְּמַטְרוֹנִיתָא בְּמַלְכָּא וְזוּוּגָא דִּלְהוֹן). Because of this (בְּגִין כָּךְ), the wise students who know this secret (תַּלְמִידֵי חֲכָמִים דְּיַדְעִין רָזָא דָּא), their Zivug is from Shabbat evening to Shabbat evening (זִוּוּגָא דִּילְהוֹן מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת). “See that Hashem has given you the Shabbat” (רְאוּ כִּי יְיָ' נָתַן לָכֶם הַשַּׁבָּת) (Exodus 16)—what is Shabbat? (מַאי שַׁבָּת).

It is the day in which the other days find rest (יוֹמָא דְּבֵיהּ נַיְיחִין שְׁאַר יוֹמִין), and it is the inclusive sum of all those other six (וְהוּא כְּלָלָא דְּכָל אִינּוּן שִׁיתָּא אַחֲרָנִין), and from it they are blessed (וּמִנֵּיהּ מִתְבָּרְכִין). Rabbi Yisa said (רִבִּי יֵיסָא אָמַר), so too is Kenesset Yisrael called “Shabbat” (וְכֵן נָמֵי כְּנֶסֶת יִשְׂרָאֵל אִקְרֵי שַׁבָּת), because she is the mate of her pair (בְּגִין דְּאִיהִי בַּת זוּגוֹ), and this is the bride (וְדָא הִיא כַלָּה). As it is written (דִּכְתִּיב), “And you shall guard the Shabbat, for it is holy to you” (וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם) (Exodus 31). “To you”—and not to the other nations (לָכֶם וְלֹא לִשְׁאָר עַמִּין).

This is what is written (הֲדָא הוּא דִּכְתִיב), “Between Me and the Children of Yisrael” (בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל) (Exodus 31). And this is the inheritance of eternal reverence for Yisrael (וְדָא הִיא אַחֲסָנַת יְרוּתַת עָלְמִין לְיִשְׂרָאֵל). And because of this it is written (וְעַל דָּא כְּתִיב), “If you turn away your foot from the Shabbat…” (אִם תָּשִׁיב מִשַּׁבָּת רַגְלְךָ וְגוֹ') (Isaiah 58), and in its place we established words (וּבְאַתְרֵיהּ אוֹקִימְנָא מִלֵּי). It is written: “Let no man go out from his place on the seventh day” (כְּתִיב: אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ בַּיּוֹם הַשְּׁבִיעִי) (Exodus 16). “From his place” (מִמְּקוֹמוֹ).

We have learned (תָּנֵינָן): from that place that is seen to be there (מֵהַהוּא מָקוֹם דְּאִתְחָזֵי לְמֵהַךְ). And the secret of the matter, as it is written (וְרָזָא דְּמִלָּה דִּכְתִּיב): “Blessed be the glory of Hashem from His place” (בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ) (Ezekiel 3), and this is the Place (וְדָא אִיהוּ מָקוֹם). And this is the secret of what is written (וְדָא אִיהוּ רָזָא דִּכְתִּיב): “For the place on which you are standing is holy ground” (כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא) (Exodus 3). A known site we call “Place” (אֲתַר יְדִיעָא קָרֵינָן לֵיהּ “מָקוֹם”), from which the supernal glory is made known (דְּאִשְׁתְּמוֹדְעָא יְקָרָא עִלָּאָה).