Daf 98a (דַּף צ״ח ע״א)

"If he takes another for himself" (אִם אַחֶרֶת יִקַּח לוֹ). Here is a secret among secrets (הָכָא אִית רָזָא דְּרָזִין), delivered to the wise (לְחַכִּימִין אִתְמְסָרֵי), and it is necessary first to explain one matter (וְאִית לְאוֹדָעָא בְּקַדְמִיתָא מִלָּה חֲדָא).

Come and see (תָּא חֲזֵי), on the Sabbath day when the day is sanctified (בְּיוֹמָא דְּשַׁבְּתָא בְּשַׁעֲתָא דְּאִתְקַדָּשׁ יוֹמֵי), souls go forth from the Tree of Life (נַפְקֵי נִשְׁמָתִין מִגּוֹ אִילָנִי דְּחַיֵּי), and these holy souls blow downward (וּמְנַשְּׁבָן אִינּוּן נִשְׁמָתִין קַדִּישִׁין לְתַתָּאֵי), resting upon them the entire Sabbath day (וְנַיְיחִין בְּהוּ כָּל יוֹמָא דְּשַׁבְּתָא). And after the Sabbath departs (וּלְבָתַר דְּנָפִיק שַׁבְּתָא), all these souls ascend (סַלְּקִין כֻּלְּהוּ נִשְׁמָתִין) and become crowned above with holy crowns (וּמִתְעַטְּרָן בְּעִטְרִין קַדִּישִׁין לְעֵילָּא). (And when they are crowned with this goodness, these souls become its true masters) (וְכַד מִתְעַטְּרָן בְּהַהוּא טָבָא אִלֵּין אִינּוּן בְּעָלָיו דְּהַהוּא טִיבוּ וַדַּאי).

So too (אוּף הָכִי), Kudsha Berikh Hu prepares for this person (קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לְהַהוּא בַּר נָשׁ), and this is "another soul" (וְדָא הוּא נִשְׁמְתָא אַחֶרֶת). And even though this other soul is prepared for him (וְאַף עַל גַּב דְּדָא זְמִינָא לֵיהּ), the soul that he had first (נִשְׁמְתָא דַּהֲוָת לֵיהּ בְּקַדְמִיתָא), "her food, her garment, and her conjugal rights" from the first one shall not be diminished (שְׁאֵרָהּ דְקַדְמֵיתָא, כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע), as has been stated (כְּמָה דְּאִתְּמַר).

The Sava wept as before (בָּכָה הַהוּא סָבָא כְּמִלְקַדְּמִין), and said to himself (וְאָמַר אִיהוּ לְנַפְשֵׁיהּ), "Sava, Sava (סָבָא סָבָא), how much effort have you expended (כַּמָּה יָגַעְתָּ) to grasp these holy words (לְאַדְבְּקָא מִלִּין קַדִּישִׁין אִלֵּין), and now shall you say them in a single moment? (וְהַשְׁתָּא תֵּימָא לוֹן בְּרִגְעָא חֲדָא). But if you think to have mercy upon these words and not say them (אִי תֵּימָא דְּתֵיחָס עָלַיְיהוּ עַל אִינּוּן מִלִּין וְלָא תֵּימָא לוֹן), behold it is written (הָא כְּתִיב): 'Do not withhold good from its masters, when it is in the power of your hand to do it' (אַל תִּמְנָע טוֹב מִבְּעָלָיו בִּהְיוֹת לְאֵל יָדְךָ לַעֲשׂוֹת) (Proverbs 3)."

What is "Do not withhold good from its masters"? (מַאי אַל תִּמְנָע טוֹב מִבְּעָלָיו). Rather (אֶלָּא), Kudsha Berikh Hu and Knesset Yisrael are implied here (קוּדְשָׁא בְּרִיךְ הוּא וּכְּנְסֶת יִשְׂרָאֵל אִינּוּן הָכָא). For wherever words of Orayta are spoken (דְּהָא בְּכָל אֲתָר דְּמִלִּין דְּאוֹרַיְיתָא אַמְרִין), Kudsha Berikh Hu and Knesset Yisrael are there (קוּדְשָׁא בְּרִיךְ הוּא וּכְּנְסֶת יִשְׂרָאֵל אִינּוּן תַּמָן), and they listen to them (וְצַיְיתֵי לוֹן). And thus (וּכְדֵין), that Tree of Good and Evil (הַהוּא אִילָנָא דְּטוֹב וָרָע), when they depart from there (בְּשַׁעֲתָא דְּאַזְלִין מִתַּמָּן), and these words are heard (וְצַיְיתוּ אִינּוּן מִלִּין), the good side becomes strengthened (הַהוּא סִטְרָא דְּטוֹב אִתְגַּבָּר), ascending upwards (וְאִסְתַּלָּק לְעֵילָּא). And Kudsha Berikh Hu and Knesset Yisrael become crowned with this good (וְקוּדְשָׁא בְּרִיךְ הוּא וּכְּנְסֶת יִשְׂרָאֵל מִתְעַטְּרָן בְּהַהוּא טוֹב), and these are the true masters of this good (וְאִלֵּין אִינּוּן בְּעָלָיו דְּהַהוּא טוֹב).

"Sava, Sava (סָבָא סָבָא), you have spoken these words (אַתְּ אָמַרְתְּ מִלִּין אִלֵּין), and yet you do not know whether Kudsha Berikh Hu is present here (וְלָא יָדַעְתְּ אִי קוּדְשָׁא בְּרִיךְ הוּא הָכָא), or whether those standing here are worthy of these words (וְאִי אִלֵּין דְּקַיְימֵי הָכָא זַכָּאִין לְמִלִּין אִלֵּין). Do not fear, Sava (לָא תִּדְחַל סָבָא), for you have stood in many battles against mighty men (דְּהָא הֲוֵית בְּכַמָּה קְרָבִין דְּגַבְרִין תַּקִּיפִין), and you did not fear (וְלָא דָּחִילַת). And now you fear? (וְהַשְׁתָּא אַנְתְּ דָּחִיל). Say your word (אֵימָא מִילָךְ), for indeed certainly Kudsha Berikh Hu and Knesset Yisrael are here (דְּהָא וַדַּאי הָכָא אִיהוּ קוּדְשָׁא בְּרִיךְ הוּא וּכְּנְסֶת יִשְׂרָאֵל), and worthy are those who are here (וְזַכָּאִין אִינּוּן אִלֵּין דְּהָכָא). If it were not so (וְאִי לָאו הָכִי), I would not have awakened these words (לָא אַעֲרַעְנָא בְּהוּ), nor begun to speak these matters (וְלָא שָׁרֵינָא בְּאִלֵּין מִלִּין).

Speak your words, Sava (אֵימָא מִלּוּלָךְ סָבָא), speak without fear (אֵימָא בְּלָא דְּחִילוּ)." He opened and said (פָּתַח וְאָמַר): "Hashem my God, You have become very great; glory and splendor You have donned" (יְיָ' אֱלֹהַי גָּדַלְתָּ מְאֹד הוֹד וְהָדָר לָבָשְׁתָּ) (Psalms 104). "Hashem my God" (יְיָ' אֱלֹהַי): this is the beginning of faith (דָּא שֵׁירוּתָא דִּמְהֵימְנוּתָא), the ascent of thought (סְלִיקוּ דְּמַחֲשָׁבָה), and the World to Come (וְעָלְמָא דְּאָתֵי), one secret without division (רָזָא חֲדָא בְּלָא פִּרוּדָא). "You have become great" (גָּדַלְתָּ): this is the beginning, the first day (דָּא שֵׁירוּתָא, יוֹמָא קַדְמָאָה), and those ancient days (וְאִינּוּן יוֹמִין עַתִּיקִין), the right side (סִטְרָא דִּימִינָא). "Very" (מְאֹד): this is the left side (דָּא הוּא סִטְרָא דִּשְׂמָאלָא).

"Glory and splendor You have donned" (הוֹד וְהָדָר לָבַשְׁתָּ): these are the two branches of willows (אִלֵּין תְּרֵין בַּדֵּי עֲרָבוֹת). Thus far (עַד הָכָא), when He reaches the Tree of Life (כֵּיוָן דְּמָטָא לְגוֹ אִילָנָא דְּחַיֵּי), He becomes concealed (אִתְטָמַּר), and does not ascend (וְלָא אִסְתַּלָּק), nor does He wish to be included in the count (ס''א וְלָא בָּעֵי לְמֶהֱוֵי בְּמִנְיָינָא), because of that "very" (בְּגִין הַהוּא מְאֹד). What is "very"? (מַאי מְאֹד): The left side (שְׂמָאלָא), comprising all lower branches (דְּכָל עַנְפִּין דִּלְתַתָּא), and within it one bitter branch (וּבִכְלָלָא עֲנָפָא מְרִירָא חֲדָא). Therefore, that Tree of Life became hidden (וְעַל דָּא אִתְטָמַּר הַהוּא אִילָנָא דְּחַיֵּי), and did not desire to be included in this count (וְלָא בָּעָא לְמֶהֱוִי בְּמִנְיָינָא דָּא), until it returns as before (עַד דְּאַהֲדָר כְּמִלְּקַדְּמִין), and glorifies in another manner (וְשַׁבַּח בְּגַוְונָא אַחֲרָא).