Daf 101b (דַּף ק״א ע״ב)

If she merits to be rectified (אִי זָכָאת לְאִתְתַּקְנָא), since she has returned to her father’s house (הוֹאִיל וְשָׁבָה אֶל בֵּית אָבִיהָ), she shall eat from her father's bread (מִלֶּחֶם אָבִיהָ תֹּאכֵל), she shall delight in that delight (תִּתְעַנַּג מֵהַהוּא עִנּוּגָא). Of the world of Nukvah (דְּעָלְמָא דְּנוּקְבָּא), who eat of the bread of mighty ones (דְּאַכְלֵי מִנַּהֲמָא דְּאַבִּירִים), which descends from above (דְּנָחִית מִלְּעֵילָּא).

But to gaze and delight in what the other Righteous delight in (אֲבָל לְאִסְתַּכְּלָא וּלְאִתְהֲנֵי בְּמַה דְּאִתְהֲנוּן שְׁאַר צַדִּיקַיָּיא), she cannot, because she is foreign there (לָא יַכְלָא בְּגִין דְּהֲוָה זָר לְתַמָּן). Therefore, she does not eat Holiness (וְעַל דָּא לָא אָכִיל קֹדֶשׁ), but she eats Terumah (אֲבָל אָכִיל תְּרוּמָה), for she dwells in the world of female (דְּאִיהוּ יָתִיב בְּעָלְמָא דְּנוּקְבָּא). And since it is from the world of female (וּמִגּוֹ דְּאִיהוּ מֵעָלְמָא דְּנוּקְבָּא), she eats it only at night (לָא אָכִיל לֵיהּ אֶלָּא בַּלַּיְלָה), as written (דִּכְתִיב) (Leviticus 22) "And the sun shall set, and he shall become pure, afterward he may eat from the sacred offerings, for it is his bread" (וּבָא הַשָּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא).

For Holiness, which is from the masculine world (דְּהָא קֹדֶשׁ דְּאִיהוּ מֵעָלְמָא דִּדְכוּרָא), is eaten only during the day (לָא אִתְאֲכִיל אֶלָּא בַּיּוֹם). Because of this (בְּגִינֵי כַּךְ), (Jeremiah 2) “Holiness is Yisrael to Hashem, the first of His produce” (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה), supreme service of the entire masculine world p6-44(שֵׁירוּתָא עִלָּאָה דְּכָל עָלְמָא דִּדְכוּרָא), it is Holiness (קֹדֶשׁ אִיהוּ), and what ascends within it (וּמַה דְּסָלִיק בֵּיהּ), ascends within Holiness is Yisrael (בַּקֹּדֶשׁ יִשְׂרָאֵל הֲוָה), and because of this, "Holiness is Yisrael to Hashem, the first of His produce" (וּבְגִינִי כַּךְ קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רִאשִׁית תְּבוּאָתֹה).

When spirits are appointed (כַּד רוּחִין פְּקִידַאן), at those appointed times to visit graves (בְּאִינּוּן זִמְנִין דְּפַקְדִין לְבֵי קִבְרֵי), those are not visited (אִינּוּן לָא פַּקְדִין), for they did not merit the world of Holiness (דְּהָא לָא זָכָאן לְעָלְמָא דְּקֹדֶשׁ), as written (דִּכְתִּיב) (Leviticus 22): "And any foreigner shall not eat Holiness" (וְכָל זָר לֹא יֹאכַל קֹדֶשׁ). And if that spirit does not merit to be rectified properly (וְאִי לָא זָכָה הַהוּא רוּחָא לְאִתְתַּקְנָא כְּדְקָא יֵאוֹת), when it returns in reincarnation (כֵּיוָן דְּאַהֲדָר בְּגִלְגּוּלָא), even in that place (אֲפִילּוּ בְּהַהוּא אֲתָר), it does not eat even Terumah (בִּתְרוּמָה לָא אָכִיל), and is called foreigner (וְזָר אִקְרֵי), even regarding the lower world (אֲפִילּוּ לְעָלְמָא תַּתָּאָה), and does not eat therein (וְלָא אָכִיל בָּהּ). Thus far in this secret (עַד הָכָא בְּרָזָא דָּא).

Sava, Sava (סָבָא סָבָא), since you have permission to journey upon the Great Sea (כֵּיוָן דִּשְׁרִיאַת לְשַׁטְּטָא בְּיַמָּא רַבָּא), go as you desire (זִיל בִּרְעוּתָךְ), to all sides of the sea (לְכָל סִטְרִין דְּיַמָּא). Now it is fitting to reveal (הַשְׁתָּא אִית לְגַלָּאָה), for I say, when that Redeemer comes (דְּהָא אֲמֵינָא, דְּהַאי פָּרוֹקָא כַּד אָתֵי), he shall enter that vessel (עָאל גַּבֵּי הַהוּא מָאנָא), of which I spoke (דְּקָא אֲמֵינָא), entering there (אָעִיל תַּמָּן), and his spirit of that world shall cleave to that vessel (וְדָבִיק תַּמָּן רוּחָא (דעלמא) דִּילֵיהּ בְּהַהוּא מָאנָא), and nothing shall be lost (וְלָא אִתְאֲבִיד כְּלוּם), not even the breath of the mouth (אֲפִילּוּ הֲבַל דְּפוּמָא), it is fitting and thus it is (יֵאוֹת הוּא וְכָךְ הוּא). Sava, Sava (סָבָא סָבָא), if you speak and reveal (אִי תֵּימָא וּתְגָלֵי), speak without fear (אֵימָא בְּלָא דְּחִילוּ).

The rest of the sons of man in the world (שְׁאַר בְּנֵי נָשָׁא דְּעָלְמָא), who depart from it (דְּקָא מִסְתַּלְּקֵי מִנֵּיהּ), and behold, I know (וְהָא יְדַעְנָא), that he left his spirit within that woman who was his wife (דְּרוּחַ דִּילֵיהּ שָׁבִיק בְּהַהִיא אִתְּתָא דַּהֲוַת לֵיהּ), and another spirit entered there (וְרוּחָא אָעִיל תַּמָּן); what then becomes of that spirit (מָה אִתְעָבִיד מֵהַהוּא רוּחַ)? And if this woman marries (וְאִי נַסְבָא הַאי אִתְּתָא), even so (אוּף הָכִי), what becomes of the spirit her first husband left within her (מָה אִתְעָבִיד מֵהַהוּא רוּחַ דְּשָׁבַק בָּהּ בַּעְלָהּ קַדְמָאָה), since another man now comes upon her (דְּהָא גְּבַר אַחֲרָא אָתֵי עָלָהּ)?

It is impossible for one spirit to remain with another spirit (לְאִתְקַיְּימָא רוּחַ בְּרוּחַ לָא אֶפְשָׁר), for the one who now comes upon her (דְּהָא הַאי דְּאָתֵי עָלָהּ הַשְׁתָּא), a spirit enters into her (רוּחַ אָעִיל בָּהּ), and likewise the first husband who departed (וְכֵן הַהוּא קַדְמָאָה דְּאִסְתָּלִיק), his spirit entered into her (רוּחַ אָעִיל בָּהּ).

The first one who departed had children (הַהוּא קַדְמָאָה דְּאִסְתַּלָּק בְּנִין הֲווֹ לֵיהּ), but this one now is not the redeemer (וְדָא דְּהַשְׁתָּא לָאו פָּרוֹקָא אִיהוּ); the spirit that the first one left in that vessel (רוּחַ דְּשָׁבַק הַהוּא קַדְמָאָה בְּהַהוּא מָאנָא), and this other one comes and a spirit enters into her (וְאָתָא הַאי אַחֲרָא וְאָעִיל בָּהּ רוּחַ), certainly these two cannot coexist in the body of that woman as one (וַדַּאי לָא יַכְלֵי תַּרְוַיְיהוּ לְאִתְקַיְּימָא בְּהַהוּא גּוּפָא דְּאִתְּתָא כַּחֲדָא); if we say that it perishes, this is impossible (אִי נִימָא דְּאִתְאֲבִיד, אִי אֶפְשָׁר), so what becomes of it (מָה אִתְעָבִיד מִנֵּיהּ)? Even so, if she did not remarry (אוּף הָכִי אִי אִיהִי לָא אִתְנְסִיבַת), that spirit that her husband left within her (הַהוּא רוּחָא דְּשָׁבַק בָּהּ בַּעְלָהּ), what becomes of it (מַאי אִתְעָבִיד מִנִּיהּ)? If we say it perishes, it is not so (אִי נִימָא דְּאִתְאֲבִיד, לָאו הָכִי). All this must now be revealed (כָּל דָּא צָרִיךְ לְגַלָּאָה הַשְׁתָּא).

Sava, Sava (סָבָא סָבָא), see what you have done (חָמֵי מָה עַבְדַת), and into what you have entered yourself (וּבַמֶּה אָעִילַת גַּרְמָךְ). Arise, Sava (קוּם סָבָא), lift up your banner (אָרִים דִּגְלָךְ). Arise, Sava (קוּם סָבָא), and humble yourself before your Master (וְאַשְׁפִּיל גַּרְמָךְ קָמֵי מָארָךְ).

That Sava opened and said (פָּתַח הַהוּא סָבָא וְאָמַר), (Psalms 131) "Hashem, my heart is not haughty, nor are my eyes lofty, etc." (יְיָ' לֹא גָּבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְגוֹ'). King David said this (דָּוִד מַלְכָּא אָמַר דָּא), because he was a supernal king (בְּגִין דְּהֲוָה מַלְכָּא עִלָּאָה), ruling over all the supernal kings (וְשַׁלִּיטָא עַל כָּל מַלְכִין עִלָּאִין), and rulers from east to west (וְשַׁלִּיטִין דְּאִית מִמִּזְרָח וְעַד מַעֲרָב). Yet his heart never deviated from the path (וְלָא סָלִיק עַל לִבֵּיהּ לְאַסְטָאָה מֵאָרְחָא), and he always humbled his heart before his Master (וְתָדִיר שָׁפִיל לִבֵּיהּ קָמֵי מָארֵיהּ). And when he would engage in Orayta (וְכַד הֲוָה לָעֵי בְּאוֹרַיְיתָא), he strengthened himself like a lion (הֲוָה מִתְגַּבַּר כְּאַרְיָא), yet his eyes were always lowered toward the ground (וְעֵינוֹי תָּדִיר מְאִיכִין בְּאַרְעָא), due to fear of his Master (מִדְּחִילוּ דְּמָארֵיהּ).

And when he went among the people (וְכַד הֲוָה אָזִיל בֵּין עַמָּא), there was no haughtiness in him at all (לָא הֲוָה בֵּיהּ גַּסּוּת רוּחָא כְּלַל). Therefore it is written (וְעַל דָּא כְּתִיב), "Hashem, my heart is not haughty, etc." (יְיָ' לֹא גָּבַהּ לִבִּי וְגוֹ'). "My heart is not haughty" (לֹא גָּבַהּ לִבִּי), even though I am king and ruler over all other kings of the world (אַף עַל גַּב דַּאֲנָא מַלְכָּא שַׁלִּיטָא עַל כָּל שְׁאַר מַלְכִין דְּעָלְמָא). "Nor are my eyes lofty" (וְלֹא רָמוּ עֵינֵי), at the time when I stand before You, studying Orayta (בְּזִמְנָא דַּאֲנָא קַיְּימָא קַמָּךְ, לָעֵי בְּאוֹרַיְיתָא). "Nor have I walked in matters too great or wondrous for me" (וְלֹא הִלַּכְתִּי בִּגְדוֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי), when I go among the people (בְּשַׁעֲתָא דַּאֲנָא אָזִיל בֵּין עַמָּא). And if King David said this (וְאִי דָּוִד מַלְכָּא אָמַר הָכִי), how much more so the rest of humankind (שְׁאַר בְּנֵי עָלְמָא עַל אַחַת כַּמָּה וְכַמָּה). And as for me (וַאֲנָא), how much more must my heart be humbled (כַּמָּה אֲנָא שָׁפִיל לִבָּא), and my eyes lowered before the Holy King (וּמָאִיךְ עֵינָא קָמֵי מַלְכָּא קַדִּישָׁא). And far be it from me (וְחָס לִי), that in the sacred words of Orayta (דִּבְמִלִּין קַדִּישִׁין דְּאוֹרַיְיתָא), my heart should become haughty (יְרוֹם לִבָּאי). He wept, and tears fell upon his beard (בָּכָה וְדִמְעוֹי נַפְלִין עַל דִּיקְנֵיהּ).