Daf 119a (דַּף קי״ט ע״א)

But the Sages (אֲבָל תַּלְמִידֵי חֲכָמִים), all of them are inscribed from among them in the Throne (כֻּלְּהוֹן רְשִׁימִין מִנְּהוֹן, בְּכֻרְסְיָיא). And from among them, among the angels (וּמִנְּהוֹן, בְּמַלְאָכֵי), in the four living beings of the Throne (בְּאַרְבַּע חֵיוָן דְּכֻרְסְיָיא). From among them in the stars and constellations (מִנְּהוֹן בְּכֹכָבַיָּא וּבְמַזָּלֵי). And from among them they are inscribed and made known in the attributes of Kudsha Berikh Hu (וּמִנְּהוֹן רְשִׁימִין, בְּמִדוֹת דְּקוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּמוֹדְעִין). And those who involve themselves in Orayta and in mitzvot (וְאִינּוּן דְּמִתְעַסְּקִין בְּאוֹרַיְיתָא וּבְמִצְוֹת), for the sake of the Name of Kudsha Berikh Hu and His Shekhinta (לִשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), not in order to receive reward (שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס), but like a son who is obligated to honor his father and mother (אֶלָּא כִּבְרָא דְּאִיהוּ מְחוּיָיב בִּיקָרָא דַּאֲבוֹהִי וְאִמֵּיהּ), this one is certainly bound and inscribed (דָּא אִתְקָשָּׁר וַדַּאי וְאִתְרְשִׁים) in the Central Pillar and His Shekhinta (בְּעַמּוּדָא דְּאֶמְצָעִיתָא וּשְׁכִינְתֵּיהּ), as if he and They were one (כְּאִילּוּ בֵּיהּ הֲווֹ חַד). But one who has Torah without mitzvah, or mitzvah without Torah (וּמַאן דְּאִית בֵּיהּ תּוֹרָה בְּלֹא מִצְוָה, אוֹ מִצְוָה בְּלֹא תּוֹרָה), it is as if, so to speak, there were separation in him (כִּבְיָכוֹל כְּאִילּוּ הֲווֹ בֵּיהּ בְּפִרוּדָא). But with both together (אֲבָל בְּדָא וְדָא), like a tree, whose branches extend to the right and to the left (כְּאִילָנָא, דְעַנְפּוֹי מִתְפָּרְדִין לִימִינָא וְלִשְׂמָאלָא), and the tree is the Union of both, in the center (וְאִילָנָא יִחוּדָא דְּתַרְוַויְיהוּ, בְּאֶמְצָעִיתָא).

The wicked (רַשִׁיעַיָּא), they are inscribed without signs of purity (אִינּוּן רְשִׁימִין בְּלָא סִימָנִין דְּטָהֳרָה)—those who do not have Tefillin on their head or arm (אִינּוּן דְּלֵית לְהוֹן תְּפִלִּין עַל רֵישָׁא, וּדְרוֹעָא), and those not inscribed in Torah or mitzvot (וְאִינּוּן דְּלָא רְשִׁימִין בַּתּוֹרָה וּבַמִּצְוֹת), and those who do not guard “Remember” and “guard” (וְאִלֵּין דְּלָא נַטְרִין זָכוֹר וְשָׁמוֹר), and are not inscribed with tekhelet and white of the Tzitzit (וְלָא רְשִׁימִין בִּתְכֵלֶת וְלָבָן דְּצִיצִית). And those not inscribed with these signs—“they are an abomination to you” (שֶׁקֶץ הֵם לָכֶם)—they are not Yisrael but the Unlearned (Amei ha-aretz) (לָאו אִינּוּן יִשְׂרָאֵל אֶלָּא עַמֵּי הָאָרֶץ). Just as these are abomination and swarming thing (מָה אִלֵּין שֶׁקֶץ וְשֶׁרֶץ), so too are they (אוּף אִינּוּן [נ״א: כֵּן] שֶׁקֶץ וְשֶׁרֶץ).

As the masters of the Mishnah established (כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין): the Unlearned (Amei ha-aretz) are a swarming thing (עַמֵּי הָאָרֶץ הֵם שֶׁרֶץ), and their wives are an abomination (וּנְשׁוֹתֵיהֶם שֶׁקֶץ). And concerning their daughters it is said (וְעַל בְּנוֹתֵיהֶם אִתְּמַר): “Cursed is he who lies with any beast” (אָרוּר שׁוֹכֵב עִם כָּל בְּהֵמָה) (Deuteronomy 27). And their death is a death in the open (וּמִיתַתְהוֹן מִיתָה בְּאִתְגַּלְיָא), and there is no death except poverty (וְלֵית מִיתָה אֶלָּא עֲנִיּוּתָא). And their death of poverty is not hidden (וּמִיתָה דַּעֲנִיּוּתָא דִּלְהוֹן, לָא יְהֵא בְּאִתְכַּסְיָא), like birds that resemble masters of commandments (כְּעוֹפִין דְּדַמְיָין לְמָארֵי פִּקּוּדִין), but openly, before the people (אֶלָּא בְּאִתְגַּלְּיָיא, לְעֵינִי עַמָּא), for a pauper is considered like one dead (דְּעָנִי חָשׁוּב כַּמֵּת). There is poverty that is hidden (וְאִית עֲנִיּוּתָא בְּאִתְכַּסְיָא), from the eyes of men (מֵעֵינִי בְּנֵי נָשָׁא). And there is poverty in full view (וְאִית עֲנִיּוּתָא, לְעֵינִי כֹּלָּא), like the sprinkling of blood of the animal (כִּזְרִיקוּ דְּדָם דִּבְהֵמָה), and its sprinkling is before all (וּזְרִיקָתָהּ לְעֵינֵי כֹּלָּא), that the blood is spilled in front of all (דְּשַׁפְכִין דָּמָא קָמֵי כֹּלָּא). So too do paupers spill their blood on their faces (הָכִי עֲנִיִּין שַׁפְכִין דָּמוֹי בְּאַנְפַּיְיהוּ), before the eyes of humanity (לְעֵינֵי בְּנִי נָשָׁא), and they turn green like the dead (וְאִתְהַדְּרִין יְרוֹקִין כַּמֵּתִין). And if they return in repentance (וְאִי הַדְרִין בְּתִיוּבְתָּא), and do not open their mouths to cast words against Above (וְלָא פַּתְחִין פּוּמְהוֹן לְהַטִּיחַ דְּבָרִים כְּלַפֵּי מַעְלָה), and their death is with the sealing of the mouth (וּמִיתָה דִּלְהוֹן בִּסְתִימוּ דְּפוּמָא), like a beast that dies and has no voice and speech (כִּבְעִירָא דְּאִיהִי מֵיתָא, וְלֵית לָהּ קוֹל וְדִבּוּר). And in confession, this is what he should say (וּבְוִידוּי הָכִי יִיִמָא אִיהוּ): “I have no mouth to answer, and no face to lift my head” (אֵין לִי פֶּה לְהָשִׁיב, וְלָא מֵצַח לְהָרִים רֹאשׁ), and let him confess and unify Kudsha Berikh Hu every day (וְיִתְוַדֶּה וּמְיַיחֵד לְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל יוֹמָא), so that his death be in oneness (לְמֶהֱוֵי מִיתָתֵיהּ בְּאֶחָד), like the slaughter of an animal (כְּגַוְונָא דִּשְׁחִיטַת בְּהֵמָה), with twelve inspections of the knife (בִּתְרֵיסַר בְּדִיקוֹת דְּסַכִּין), and with a knife that is in perfect oneness (וּבְסַכִּין דְּאִינּוּן אֶחָ״ד). And he blesses and sanctifies Kudsha Berikh Hu every day (וּמְבָרֵךְ וּמְקַדֵּשׁ לְקוּדְשָׁא בְּרִיךְ הוּא בְּכָל יוֹמָא), With blessing and with holiness (בְּבָרְכוּ וּבִקְדוּשָּׁה), and with every eating and drinking of his (וּבְכָל אֲכִילָה וּשְׁתִיָּה דִּילֵיהּ). Like the pattern of the priest who blesses (כְּגַוְונָא דִּמְבָרֵךְ כַּהֲנָא), “Blessed are You”—this is the blessing (בָּרוּךְ אַתָּה, הָא בְּרָכָה); “Who sanctified us”—this is the sanctification (אֲשֶׁר קִדְּשָׁנוּ, הָא קְדוּשָׁה). When the spirit blesses Kudsha Berikh Hu (כַּד רוּחָא מְבָרַךְ לְקוּדְשָׁא בְּרִיךְ הוּא), every day with “Blessed” (בְּכָל יוֹמָא בְּבָרוּךְ), and sanctifies Him with His sanctification (וּמְקַדֵּשׁ לֵיהּ בִּקְדוּשָׁא דִּילֵיהּ), and unifies Him in the Union that is His Shekhinta (וּמְיַחֵד לֵיהּ בְּיִחוּדָא דְּאִיהוּ שְׁכִינְתֵּיהּ)—Kudsha Berikh Hu descends upon that spirit with many dwellings (קוּדְשָׁא בְּרִיךְ הוּא נָחִית עַל הַהוּא רוּחָא בְּכַמָּה מַשְׁרְיָין).

Eliyahu (אֵלִיָּהוּ), surely (וַדַּאי), a human being who blesses and sanctifies (בַּר נָשׁ דִּמְבָרֵךְ וּמְקַדֵּשׁ), and unifies with the Matronita (וּמְיַחֵד לְמַטְרוֹנִיתָא)—as many of the dwellers of the Matronita ascend with him (כַּמָּה מַשְׁרְיָין דְּמַטְרוֹנִיתָא סַלְּקִין עִמֵּיהּ), and the dwellers of the King descend toward him (וּמַשִּׁרְיָין דְּמַלְכָּא, נַחְתִּין לְגַבֵּיהּ). And all of them come to guard him (וְכֻלְּהוּ לְנַטְרָא לֵיהּ), and to make known to that spirit (וּלְאוֹדָעָא לֵיהּ לְהַהוּא רוּחָא), how many revelations and future things (כַּמָּה חִידוּשִׁין וַעֲתִידוֹת), in dreams of prophecy (בְּחֶלְמִין דִּנְבוּאָה), and how many secrets (וְכַמָּה סְתָרִים). Like the pattern of Ya'akov, of whom it is said (כְּגַוְונָא דְּיַעֲקֹב, דְּאִתְּמַר בֵּיהּ): “And behold! angels of Elohim were ascending and descending upon him” (וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ) (Bereshit 28). And concerning the dwellers of the King and the Matronita it is said (וְעַל מַשִּׁרְיָין דְּמַלְכָּא וּמַטְרוֹנִיתָא אִתְּמַר): “And he called the name of that place Machanayim” (וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם) (Bereshit 32). But the King and the Matronita themselves do not descend there (אֲבָל מַלְכָּא וּמַטְרוֹנִיתָא לָא נַחְתִּין תַּמָּן).

Eliyahu said (אָמַר אֵלִיָּהוּ), the Ra‘ya Meheimna (רַעְיָא מְהֵימָנָא): So it is indeed (הָכִי הוּא וַדַּאי). But because in every single commandment (אֲבָל בְּגִין דִּבְכָל פִּקּוּדָא וּפִקּוּדָא), your effort was to unify Kudsha Berikh Hu and His Shekhinta (הֲוָה אִשְׁתַּדְּלוּתָא דִּילָךְ, לְיַחֲדָא קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ), in every dwelling above and below (בְּכָל מַשְּׁרְיָין דְּעֵילָּא וְתַתָּא)—so too Kudsha Berikh Hu and His Shekhinta, and all Their dwellers above and below (הָכִי קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְכָל מַשִּׁרְיָיתֵיהּ עֵילָּא וְתַתָּא), unify through your spirit (מִתְיַחֲדִין בְּרוּחָא דִּילָךְ), in every commandment and commandment (בְּכָל פִּקּוּדָא וּפִקּוּדָא), like the son of the King, whom the father and mother love (כִּבְרָא דְּמַלְכָּא, דְּאַבָּא וְאִמָּא רַחֲמִין לֵיהּ), and they kiss him (וְנַשְׁקִין לֵיהּ), and in their affection for him, they do not entrust him to their attendants (וּבַחֲבִיבוּ דִּילֵיהּ, לָא הֵמְנִין לֵיהּ בְּמַשִּׁרְיָין דִּלְהוֹן), but they themselves guard him (אֶלָּא אִינּוּן גּוּפַיְיהוּ, נַטְרִין לֵיהּ).