Daf 117a (דַּף קי״ז ע״א)

And on account of this the Rabbis established (וּבְגִין דָּא אוּקְמוּהָ רַבָּנָן), the heart sees (הַלֵּב רוֹאֶה), and the heart hears (וְהַלֵּב שׁוֹמֵעַ). And not only this (וְלֹא עוֹד), but it is said regarding the heart (אֶלָּא דְּאִתְּמַר בַּלֵּב), the heart understands (הַלֵּב מֵבִין), the heart knows (הַלֵּב יוֹדֵעַ). “And in the heart of all who are wise of heart I have placed wisdom” (וּבְלֵב כָּל חָכָם לֵב נָתַתִּי חָכְמָה) (Exodus 31).

Behold: Chokhmah, Tevunah, and Da’at are in the heart (הֲרֵי חָכְמָה וּתְבוּנָה וָדַעַת בְּלִבָּא), through which were made the heavens, the earth, and the depths (דִּבְּהוֹן אִתְעָבִידוּ שְׁמַיָּא וְאַרְעָא, וּתְהוֹמִין). And through them the Mishkan was made (וּבְהוֹן אִתְעָבִיד מַשְׁכְּנָא), as it is written: “And I have filled him with the spirit of Elohim, in Chokhmah, in Tevunah, and in Da’at” (וָאֲמַלֵּא אוֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת) (Exodus 31).

What lacks all this cannot be contemplated (מַה דְּלֵית כּוּלֵי הַאי בְּעַיְינִין). And the Faithful Shepherd said (וְרַעְיָא מְהֵימָנָא), whoever has all this in his heart (מַאן דְּכוּלֵי הַאי בְּלִבֵּיהּ), sees more than a prophet (יַתִּיר חֲזִי מִן נָבִיא), all the more so your own thought (כָּל שֶׁכֵּן מַחֲשַׁבְתָּא דִּילָךְ), which has no end (דְּלֵית לָהּ סוֹף), and by it you shall gaze (וּבָהּ תִּסְתָּכַּל), at that which has no end (בְּהַהוּא דְּלֵית בֵּיהּ סוֹף), that which you were not permitted at first to gaze upon with the eyes (מַה דְּלָא הֲוָה לָךְ רְשׁוּ בְּקַדְמִיתָא לְאִסְתַּכְּלָא בְּעַיְינִין). “And you shall see My back, but My face shall not be seen” (וְרָאִיתָ אֶת אֲחוֹרָי וּפָנַי לֹא יֵרָאוּ) (Exodus 33).

These fools of the heart (אִלֵּין טִפְּשֵׁי דְּלִבָּא), they are dead (אִינּוּן מֵתִין), and blind within these kelipot (וְסוּמִין בְּאִלֵּין קְלִיפִין). But regarding you (אֲבָל לְגַבָּךְ), they are considered as nothing (לָאו אִינּוּן חֲשִׁיבִין כְּלוּם), and they do not interrupt between you and Kudsha Berikh Hu and His Shekhinta (וְלָא מַפְסִיקִין בֵּינָךְ לְבֵין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), and all the inhabitants of the World to Come (וְכָל בְּנֵי עָלְמָא דְּאָתֵי), and the angels (וּמַלְאָכִין), for thus shall you enter toward Him through those windows (דְּהָכִי יֵיעוּל לְגַבָּךְ בְּאִינּוּן חַלּוֹנִין), of the eyes (דְּעַיְינִין), and the ears (וְאוּדְנִין), and the nostrils (וְנוּקְבֵי חוֹטָמָא), and the mouth (וּפוּמָא), like a king entering in secret to the innermost chambers to speak with his son (כְּמַלְכָּא דְּיֵיעוּל בְּאִתְכַּסְיָיא לְחַדְרֵי חֲדָרִים לְמַלְּלָא עִם בְּרֵיהּ). And on account of this, Yisrael pray through it in their prayer (וּבְגִין דָּא מְצָלִין יִשְׂרָאֵל בֵּיהּ בִּצְלוֹתָא דִלְהוֹן), “You search all the chambers of the belly, You see the kidneys and the heart, and nothing is hidden from You” (אַתָּה חוֹפֵשׂ כָּל חַדְרֵי בֶּטֶן רוֹאֶה כְּלָיוֹת וָלֵב וְאֵין כָּל דָּבָר נֶעְלָם מִמְּךָּ) (Proverbs 20). And this is what Shlomo said (וְהַיְינוּ דְּאָמַר שְׁלֹמֹה), “He peers from the windows” (מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת) (Shir haShirim 2). And these are the windows (וְאִלֵּין אִינּוּן חַלּוֹנוֹת), the eyes, and ears, and nostrils, and mouth (דְּעַיְינִין וְאוּדְנִין וְנוּקְבֵי חוֹטָמָא וּפוּמָא), in these seven apertures (בְּאִלֵּין שִׁבְעָה נוּקְבִין).

The Neshamah ascends (נִשְׁמְתָא סְלִיקַת), through seven kinds of spices (בְּשִׁבְעָה מִינֵי בּוּסְמִין), and thus prayer ascends through these seven spices (וְהָכִי צְלוֹתָא סְלִיקַת בְּאִלֵּין ז׳ בּוּסְמִין), which are: “Nard and saffron, cane and cinnamon, with all trees of frankincense, myrrh and aloes, with all the chief spices” (נַרְדְּ וְכַרְכֹּם קָנֶה וְקִנָּמוֹן עִם כָּל עֲצֵי לְבוֹנָה מֹר וַאֲהָלוֹת עִם כָּל רָאשֵׁי בְּשָׂמִים) (Shir haShirim 4). At that moment when prayer thus ascends (בְּהַהוּא זִמְנָא דִּצְלוֹתָא הָכִי סְלִיקַת), it is crowned with myrrh, etc. (מְקֻטֶּרֶת מֹר וְכוּ'). The Holy One, blessed be He, inquires about it (הַקָדוֹשׁ בָּרוּךְ הוּא שָׁאִיל עָלָהּ): “Who is this ascending from the wilderness, crowned with myrrh and frankincense...” (מִי זֹאת עוֹלָה מִן הַמִּדְבָּר מְקֻטֶּרֶת מֹר וּלְבוֹנָה וְגוֹ') (Shir haShirim 3). “Who is this”—surely so (מִי זֹאת וַדַּאי), for from the side of Mi (who)—this is truly Binah (מִסִּטְרָא דְּמִ״י אִיהוּ וַדַּאי בִּינָה), adorned with seven kinds of spices (כְּלִילָא מִשִּׁבְעָה מִינֵי בּוּסְמִין). And this is Keri’at Shema, adorned from fifty gates (וְדָא קְרִיאַת שְׁמַע, כְּלִילָא מֵחַמְשִׁין תַּרְעִין), which are 25 and 25 (דְּאִינּוּן כ״ה כ״ה), adorned with seven blessings (כְּלִילָא מִשִּׁבְעָה בִּרְכָּאן): in the morning, two before it and one after it (בַּשַּׁחַר שְׁתַּיִם לְפָנֶיהָ, וְאַחַת לְאַחֲרֶיהָ), and in the evening, two before and two after (וּבְעֶרֶב שְׁתַּיִם לְפָנֶיהָ, וּשְׁתַּיִים לְאַחֲרֶיהָ).

And they are: “The greatness, and the power, and the beauty, and the victory, and the splendor, for to You, Hashem, is the kingship” (הַגְּדוֹלָה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד עַד לְךָ יְיָ הַמַּמְלָכָה) (Divrei haYamim I 29), which is Malkhut (דְּאִיהִי מַלְכוּת), which is adorned from three spices (דְּאִיהִי כְּלִילָא מִתְּלַת בּוּסְמִין): crowned with myrrh—this is Keter (מְקֻטֶּרֶת מֹר דָּא כֶּתֶר), and frankincense—this is Chokhmah (וּלְבוֹנָה דָּא חָכְמָה), and “from all the powder of the merchant”—this is Binah (מִכֹּל אַבְקַת רוֹכֵל דָּא בִּינָה). Rise up and complete the commandments of your Master (קוּם אַשְׁלִים פִּקּוּדִין דְּמָרָךְ). “Do not follow the many to do evil... after the many to incline” (לֹא תִהְיֶה אַחֲרֵי רַבִּים לְרָעוֹת וְגוֹ' אַחֲרֵי רַבִּים לְהַטּוֹת) (Exodus 23). “After the many to incline”—there are never fewer than three (אַחֲרֵי רַבִּים לְהַטּוֹת, לֵית רַבִּים פָּחוּת מִג׳), and if the Beit Din is not of three, it cannot incline after its ruling (וְאִי לֵית בֵּית דִּין בְּג׳, לֵית לְהַטּוֹת בָּתַר דִּינֵיהּ).

Beit Din—this is the Shekhinta (בֵּית דִּין: שְׁכִינְתָּא), in three—these are the three Chayot of her Merkavta (בְּג׳: תְּלַת חִיוָן דְּמֶרְכַּבְתָּא דִּילָהּ), and she is the judgment of Torah, true judgment, the middle pillar (וְאִיהִי דִּין תּוֹרָה, דִּין אֱמֶת, עַמּוּדָא דְּאֶמְצָעִיתָא). And any judge who does not judge true judgment faithfully—it is as though he empowers Sama’el in the world (וְכָל דַּיָּין דְּלָא דָּן דִּין אֱמֶת לַאֲמִתּוֹ, דָּא אִיהוּ כְּאִילּוּ אַשְׁלִיט סָמָאֵ״ל בְּעָלְמָא). “And truth was cast to the ground” (וְתַשְׁלֵךְ אֱמֶת אַרְצָה) (Daniel 8), and he brings down the Shekhinta with it (וְאַפִּיל שְׁכִינְתָּא עִמֵּיהּ), and raises Gehinnom (וְיָקִים גֵּיהִנָּם), the partner of Sama’el (בַּת זוּגֵיהּ דְּסָמָאֵ״ל), together with Sama’el (עִם סָמָאֵ״ל).

In the place of true judgment, he establishes a lying tongue (בַּאֲתָר דְּדִין אֱמֶת יוֹקִים שְׂפַת שָׁקֶר). Din emet (true judgment)—the central pillar (דִּין אֱמֶת עַמּוּדָא דְּאֶמְצָעִיתָא), a lying tongue—Gehinnom and Sama’el (שְׂפַת שָׁקֶר גֵּיהִנָּם וְסָמָאֵ״ל). And on account of this (וּבְגִין דָּא), when a judge renders judgment (כַּד דַּיָּין דָּן דִּין), Gehinnom is open before him on his left (גֵּיהִנָּם פְּתוּחָה לְפָנָיו מִשְּׂמֹאלוֹ), the consort of Sama’el (בַּת זוּגֵיהּ דְּסָמָאֵ״ל). And a sword is upon his neck (וְחֶרֶב עַל צַוָּארוֹ), the Angel of Death (מַלְאַךְ הַמָּוֶת). Sama’el is behind him, above his shoulders (סָמָאֵ״ל מֵאֲחוֹרוֹי מֵעַל צַוָּארֵיהּ). And Gan Eden is open to his right (וְגַן עֵדֶן פָּתוּחַ לִימִינֵיהּ), and the Tree of Life is open before him, above his head (וְעֵץ הַחַיִּים פָּתוּחַ לְקַמֵּיהּ, עַל רֵישֵׁיהּ).

If he renders false judgment (אִי דָּן דִּינָא דְּשִׁקְרָא), the Angel of Death rules over him (שָׁלִיט עָלֵיהּ מַלְאַךְ הַמָּוֶת), and slaughters him (וְשָׁחִיט לֵיהּ), and afterwards burns him in Gehinnom (וּלְבָתַר אוֹקִיד לֵיהּ בַּגִּיהִנָּם). But if he renders true judgment (וְאִי דָּן דִּין אֱמֶת), Kudsha Berikh Hu brings him into Gan Eden (קוּדְשָׁא בְּרִיךְ הוּא יֵיעוּל לֵיהּ לְגַן עֵדֶן), and causes him to taste from the Tree of Life (וְאַטְעִים לֵיהּ מֵאִילָנָא דְּחַיֵּי), as it is written regarding it (דִּכְתִּיב עָלֵיהּ), "And he took also from the Tree of Life and ate and lived forever" (וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם) (Bereshit 3). Which was created through the Orayta (דְּאִתְבְּרֵי בְּאוֹרַיְיתָא), of which it is said (דְּאִתְּמַר בָּהּ), "She is a tree of life to those who grasp her" (עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ) (Proverbs 3). Tree of Life is Tiferet p6-63(עֵץ חַיִּים, תִּפְאֶרֶת). Its "Life" is Chokhmah and Binah (חַיִּים דִּילֵיהּ חָכְמָה וּבִינָה). The life of the King, indeed (חַיֵּי הַמֶּלֶךְ וַדַּאי). And forever (וּלְעוֹלָם), the law of the kingdom is law (דִּינָא דְּמַלְכוּתָא, דִּינָא). And judgment is in the heart (וְדִינָא בַּלֵּב), and regarding it, it is said (וְאִתְּמַר בֵּיהּ), "The heart sees" (הַלֵּב רוֹאֶה). Therefore (וּבְגִין דָּא), a judge has only what his eyes see (אֵין לוֹ לַדַּיָּין אֶלָּא מַה שֶׁעֵינָיו רוֹאוֹת). But here, there is no judge except Kudsha Berikh Hu (וְהָכָא לֵית דַּיָּין, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא). "What His eyes see" (מַה שֶׁעֵינָיו רוֹאוֹת), as it is written (דִּכְתִּיב), "For the eyes of Hashem roam" (כִּי יְיָ עֵינָיו מְשׁוֹטְטוֹת) (Chronicles II 16), and also (וְעוֹד), "His eyes are upon the ways of man" (עֵינָיו עַל דַּרְכֵי אִישׁ) (Job 35).