Daf 94a (דַּף צ״ד ע״א)

At that moment (בְּהַהוּא שַׁעֲתָא), all the Razin [Mysteries] of the Orayta, and all the supernal and lower Razin [Mysteries], were not hidden from them (כָּל רָזִין דְּאוֹרַיְּיתָא, וְכָל רָזִין עִילָּאִין וְתַתָּאִין, לָא אַעְדֵּי מִינַיְיהוּ). Because they beheld, eye to eye (בְּגִין דַּהֲווֹ חָמָאן עֵינָא בְּעֵינָא), the radiance of the glory of their Master (זִיו יְקָרָא דְמָרִיהוֹן), such as had never been from the day the world was created (מַה דְּלָא הֲוָה כְּהַהוּא יוֹמָא, מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא), for Kudsha Berikh Hu revealed His glory upon Mount Sinai (דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי בִּיקָרֵיהּ עַל טוּרָא דְּסִינַי). And if you should say (וְאִי תֵּימָא): have we not learned (הָא תָּנֵינָן), that the maidservant at the Sea saw what Yechezkel the prophet did not see (דְּחָמָאת שִׁפְחָה עַל הַיָּם מַה דְּלָא חָמָא יְחֶזְקֵאל נְבִיאָה)—could that equal the day when Yisrael stood at Mount Sinai? (יָכוֹל כְּהַהוּא יוֹמָא דְּקָאִימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי).

Not so (לָאו הָכִי). Because on that day when Yisrael stood at Mount Sinai (בְּגִין דְּהַהוּא יוֹמָא דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי), the Zuhama [Filth] was removed from them (אַעְבַּר זוּהֲמָא מִינַיְיהוּ), and all their bodies became polished (וְכָל גּוּפִין הֲווֹ מְצַחְצְחָן), like the radiance of the supernal angels (כְּצַחְצְחָא דְּמַלְאָכִין עִילָּאִין), when they are clothed in shining garments (כַּד מִתְלַבְּשָׁן בִּלְבוּשֵׁי מְצַחְצְחָן), to perform the mission of their Master (לְמֶעְבַּד שְׁלִיחוּתָא דְּמָרֵיהוֹן). And in that shining garment (וּבְהַהוּא מַלְבּוּשָׁא מְצַחְצְחָא), they enter into fire and are not harmed (עָאלִין לְאֶשָּׁא וְלָא דַּחֲלִין), just like that angel of Manoach (כְּגַוְנָא דְּהַהוּא מַלְאָכָא דְּמָנוֹחַ), when he appeared to him (כַּד אִתְחָזֵי לֵיהּ), entered into the flame (וְעָאל בִּשְׁלְהוֹבָא), and ascended to heaven (וְסָלִיק לִשְׁמַיָּא), as it is written (דִּכְתִיב): “And the Angel of Hashem ascended in the flame of the altar” (וַיַּעַל מַלְאַךְ יְיָ בְּלַהַב הַמִּזְבֵּחַ) (Shoftim 13:20).

And once that Zuhama [Filth] had departed from them (וְכַד אַעְבַּר מִינַיְיהוּ הַהוּא זוּהֲמָא), Yisrael remained with polished bodies (אִשְׁתָּאֲרוּ יִשְׂרָאֵל גּוּפִין מְצוּחְצָחִין), without any defilement whatsoever (בְּלֹא טִנּוּפָא כְּלָל), and their Nishmatin [Souls] within them were like the radiance of the firmament (וְנִשְׁמָתִין לְגוֹ כְּזוֹהֲרָא דִּרְקִיעָא), to receive the light (לְקַבְּלָא נְהוֹרָא). Thus were Yisrael (הָכִי הֲווֹ יִשְׂרָאֵל), for they saw and gazed into the glory of their Master (דַּהֲווֹ חָמָאן וּמִסְתַּכְּלָן גּוֹ יְקָרָא דְמָרִיהוֹן), unlike what occurred at the Sea (מַה דְּלָא הֲוִי הָכִי עַל יַמָּא), because the Zuhama [Filth] had not yet departed from them at that time (דְּלָא אִתְעֲבָר זוּהֲמָא מִנַּיְיהוּ בְּהַהוּא זִמְנָא). But here, at Sinai (וְהָכָא בְּסִינַי), where the Zuhama [Filth] ceased from the body (דְּפָסְקָא זוּהֲמָא מִגּוּפָא), even the fetuses within their mothers' wombs (אֲפִילּוּ עוּבָּרִין דְּבִמְעֵי אִמָּן), beheld and gazed upon the glory of their Master (הֲווֹ חָמָאן וּמִסְתַּכְּלָן בִּיקָרֵא דְמָרֵיהוֹן), and every one of them received according to what was fitting for him (וְכֻלְּהוּ קַבִּילוּ כָּל חַד וְחַד כַּדְקָא חֲזִי לֵיהּ).

And on that day (וְהַהוּא יוֹמָא), there was greater joy before Kudsha Berikh Hu than on the day the world was created (הֲוָה חֶדְוָה קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, יַתִּיר מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא), because on the day the world was created (בְּגִין דְּיוֹמָא דְּאִתְבְּרֵי עָלְמָא), it was not yet established (לָא הֲוָה בְּקִיּוּמָא), until Yisrael accepted the Orayta (עַד דְּקַבִּילוּ יִשְׂרָאֵל אוֹרַיְּיתָא), as it is written (דִּכְתִיב): “Were it not for My covenant by day and night, I would not have established the ordinances of heaven and earth” (אִם לֹא בְּרִיתִי יוֹמָם וָלַיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שַׂמְתִּי) (Yirmeyahu 33:25). Once Yisrael accepted the Orayta at Mount Sinai (כֵּיוָן דְּקַבִּילוּ יִשְׂרָאֵל אוֹרַיְּיתָא עַל טוּרָא דְּסִינַי), then the world became perfumed (כְּדֵין אִתְבַּסַּם עָלְמָא), and heaven and earth were established (וְאִתְקְיָימוּ שְׁמַיָּא וְאַרְעָא), and Kudsha Berikh Hu became known above and below (וְאִשְׁתְּמוֹדַע קוּדְשָׁא בְּרִיךְ הוּא עֵילָּא וְתַתָּאָא), and He was exalted in His glory above all (וְאִסְתַּלָּק בִּיקָרֵיהּ עַל כֹּלָּא). And concerning that day it is written (וְעַל הַהוּא יוֹמָא כְּתִיב): “Hashem reigns; He is clothed with majesty; Hashem is clothed, He has girded Himself with strength” (יְיָ מָלַךְ גֵּאוּת לָבֵשׁ, לָבֵשׁ יְיָ עֹז הִתְאַזָּר) (Tehillim 93:1). And Oz [Strength] is none other than the Orayta (וְאֵין עֹז אֶלָּא אוֹרַיְּיתָא), as it is said (שֶׁנֶּאֱמַר): “Hashem will give strength to His people; Hashem will bless His people with peace” (יְיָ עֹז לְעַמּוֹ יִתֵּן, יְיָ יְבָרֵךְ אֶת עַמּוֹ בַּשָּׁלוֹם) (Tehillim 29:11).

Parashat Mishpatim

abbi Shimon opened and said p6-26(פָּתַח ר' שִׁמְעוֹן ואָמַר), “And these are the judgments which you shall set before them” (וְאֵלֶּה הַמִּשְׁפָּטִים אֲשֶׁר תָּשִׂים לִפְנֵיהֶם) (Shemot 21:1). Targum (תַּרְגּוּם): “And these are the judgments that you shall arrange before them” (וְאִלֵּין דִּינַיָּא דִּתְסַדֵּר קֳדָמֵיהוֹן). These are the arrangements of Gilgul [Reincarnation] (אִלֵּין אִינּוּן סִדּוּרִין דְּגִלְגּוּלָא), the judgments of Neshamot [Souls] (דִּינִין דְּנִשְׁמָתִין), each one judged according to its punishment (דְּאִתְדָּנוּ כָּל חַד וְחַד לָקֳבֵל עוֹנְשֵׁיהּ), each one judged according to its punishment (דְּאִתְדָּנוּ כָּל חַד וְחַד לָקֳבֵל עוֹנְשֵׁיהּ). (Exodus 21) “When you acquire a Hebrew servant, six years he shall serve, and in the seventh he shall go free without charge” (כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד וּבַשְּׁבִיעִית יֵצֵא לַחָפְשִׁי חִנָּם) (Shemot 21:2). Friends (חַבְרַיָּיא), now is the time (עִידָן הָכָא) to reveal several hidden mysteries of Gilgul [Reincarnation] (לְגַלָּאָה כַּמָּה רָזִין טְמִירִין דְּגִלְגּוּלָא). “When you acquire a Hebrew servant, six years he shall serve” (כִּי תִקְנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד)—when a Neshama [Soul] becomes obligated in Gilgul [Reincarnation] (כַּד נִשְׁמְתָא אִתְחַיְּיבַת בְּגִלְגּוּלָא), if it is from the aspect of that servant, Metatron (אִם הִיא מִסִּטְרָא דְּהַהוּא עֶבֶד מְטַטְרוֹן), who includes six aspects (דְּאִיהוּ כָּלִיל שִׁית סִטְרִין), as it is written concerning him (כְּתִיב בֵּיהּ): “Six years he shall serve” (שֵׁשׁ שָׁנִים יַעֲבֹד) (Shemot 21:2). Its Gilgulim [Reincarnations] are obligated only for six years (גִּלְגּוּלִין דִּילָהּ לָא מִתְחַיְּיבָא אֶלָּא שִׁית שְׁנִין), until it completes six Dargin [Levels] (עַד דְּאַשְׁלִימָת שֵׁשׁ דַּרְגִין), from that place from which it was taken (מֵהַהוּא אֲתַר דְּאִתְנְטִילָת).

But if the Neshama is from the side of Shekhinta (אֲבָל אִם נִשְׁמְתָא הִיא מִסִּטְרָא דִּשְׁכִינְתָּא), who is certainly seventh (דְּאִיהִי שְׁבִיעִית וַדַאי), what is written (מַה כְּתִיב)? "In the seventh he shall go free without charge" (וּבַשְּׁבִיעִית יֵצֵא לַחָפְשִׁי חִנָּם), for the Tzaddik certainly has no labor (דְּצַדִּיק, וַדַאי לֵית בֵּיהּ מְלָאכָה), and since he has no labor (כֵּיוָן דְּלֵית בֵּיהּ מְלָאכָה), he has no enslavement (לֵית בֵּיהּ שִׁעְבּוּד). And a Neshama that is from there (וְנִשְׁמְתָא דְּאִיהִי מִתַּמָּן), it is said about it (אִתְּמַר בָּהּ), "and in the seventh he shall go free without charge" (וּבַשְּׁבִיעִית יֵצֵא לַחָפְשִׁי חִנָּם), there is no enslavement in it (לֵית בָּהּ שִׁעְבּוּדָא).