Daf 128b (דַּף קכ״ח ע״ב)

And upon this it is written (וְעַל דָּא כְּתִיב), “And let them take for Me an offering” (וְיִקְחוּ לִי תְּרוּמָה), “from every man” (מֵאֵת כָּל אִישׁ), from that one who is called a man (מֵהַהוּא דְּאִקְרֵי אִישׁ), who has prevailed over his impulse (דְּאִתְגַּבַּר עַל יִצְרֵיהּ). And every one who prevails over his impulse (וְכָל מַאן דְּאִתְגַּבַּר עַל יִצְרֵיהּ), is called a man (אִקְרֵי אִישׁ). “Whose heart impels him” (אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ), what is “whose heart impels him” (מַאי אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ)? Rather (אֶלָּא), that Kudsha Berikh Hu delights in him (דְּיִתְרְעֵי בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא), as you say (כְּמָה דְאַתְּ אָמֵר), “To You said my heart” (לְךָ אָמַר לִבִּי) (Psalms 27), “The Rock of my heart” (צוּר לְבָבִי) (Psalms 73), “And the good of heart” (וְטוֹב לֵב) (Proverbs 15), “And his heart was merry” (וַיִּיטַב לִבּוֹ) (Ruth 3). All of them, regarding Kudsha Berikh Hu it is said (כֻּלְּהוּ בְּקוּדְשָׁא בְּרִיךְ הוּא קָאָמַר). So also here, “Whose heart impels him” (אוּף הָכָא אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ), from him you shall take My offering (מִנֵּיהּ תִּקְחוּ אֶת תְּרוּמָתִי), for there it is found (דְּהָא תַּמָּן אִשְׁתְּכַח), and not in another place (וְלָאו בַּאֲתָר אַחֲרָא). And how do we know (וּמְנָא יַדְעֵינָן), that Kudsha Berikh Hu delights in him (דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ), and makes His dwelling in him (וְשַׁוֵּי מָדוֹרֵיהּ בֵּיהּ)?

When we see (כַּד חֲמֵינָן), that the desire of that man (דִּרְעוּתָא דְּהַהוּא בַּר נָשׁ), in joy and with the desire of the heart (בְּחַדְוָה בִּרְעוּתָא דְּלִבָּא), is to pursue and to strive after Kudsha Berikh Hu (לְמִרְדַּף וּלְאִשְׁתַּדְּלָא אֲבַתְרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא), in his heart and in his soul and in his desire (בְּלִבֵּיהּ וּבְנַפְשֵׁיהּ וּבִרְעוּתֵיהּ), surely then we know (וַדַּאי תַּמָּן יַדְעִינָן), that the Shekhinta rests in him (דְּשַׁרְיָא בֵּיהּ שְׁכִינְתָּא). Then we must acquire that man (כְּדֵין בָּעֵינָן לְמִקְנֵי הַהוּא בַּר נָשׁ), with complete silver (בְּכֶסֶף שְׁלִים), and to strive after him (וְלָאִשְׁתַּדְּלָא אַבַּתְרֵיהּ), to be joined with him and to learn from him (לְאִתְחַבְּרָא בַּהֲדֵיהּ וּלְמֵילַף מִנֵּיהּ). And upon this the ancients said (וְעַל דָּא קַדְמָאֵי הַווֹ אַמְרֵי), “Acquire for yourself a companion” (וּקְנֵה לְךָ חָבֵר), with a full price must one acquire him (בַּאֲגַר שְׁלִים בָּעֵי לְמִקְנֵי לֵיהּ), in order to merit the Shekhinta (בְּגִין לְמִזְכֵּי בִּשְׁכִינְתָּא).

Up to this point one must pursue after the righteous and acquire him (עַד הָכָא בָּעֵי לְמִרְדַּף בָּתַר זַכָּאָה וּלְמִקְנֵי לֵיהּ). So also (אוּף הָכִי), that righteous one must pursue after the guilty (הַהוּא זַכָּאָה בָּעֵי לְמִרְדַּף בָּתַר חַיָּיבָא), and acquire him with a full price (וּלְמִקְנֵי לֵיהּ בַּאֲגַר שְׁלִים), in order that the defilement should pass from him (בְּגִין דְּיֶעְבַּר מִנֵּיהּ הַהוּא זוּהֲמָא), and that the Sitra achra be subdued (וְיִתְכַּפְיָא סִטְרָא אַחֲרָא), and that he work for himself (וְיַעֲבִיד לְנַפְשֵׁיהּ), in order that it should be considered upon him (בְּגִין דְּיִתְחַשָּׁב עָלֵיהּ), as though he created him (כְּאִילּוּ הוּא בָּרָא לֵיהּ). And this is the praise (וְדָא אִיהוּ שְׁבָחָא), that the glory of Kudsha Berikh Hu is elevated through him (דְּיִסְתָּלַּק בֵּיהּ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא), more than through another praise (יַתִּיר מִשְׁבָחָא אַחֲרָא), and this exaltation is greater than all (וְאִסְתַּלְּקוּתָא דָּא יַתִּיר מִכֹּלָּא).

What is the reason (מַאי טַעֲמָא)? Because he causes the Sitra achra to be subdued (בְּגִין דְּאִיהוּ גָּרִים לְאַכְפְּיָא סִטְרָא אַחֲרָא), and that the glory of Kudsha Berikh Hu be exalted (וּלְאִסְתַּלְּקָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא). And upon this it is written regarding Aharon (וְעַל דָּא כְּתִיב בְּאַהֲרֹן), “And many he turned back from iniquity” (וְרַבִּים הֵשִׁיב מֵעָוֹן) (Malachi 2), and it is written (וּכְתִיב), “My covenant was with him” (בְּרִיתִי הָיְתָה אִתּוֹ) (Malachi 2).

Come and see (תָּא חֲזֵי), whoever takes hold of the hand of the guilty one (כָּל מַאן דְּאָחִיד בְּיָדָא דְּחַיָּיבָא), and draws him near (וְתָב לְגַבֵּיהּ), and strives with him (וְאִשְׁתָּדַּל בֵּיהּ), to cause him to abandon the evil way (לְמִשְׁבַּק אָרְחָא בִּישָׁא), he is elevated in three elevations (אִיהוּ אִסְתַּלָּק בִּתְלַת סִלּוּקִין), in a way that no other man is elevated (מַה דְּלָא אִסְתַּלַּק הָכִי בַּר נָשׁ אַחֲרָא). He causes the Sitra achra to be subdued (גָּרִים לְאַכְפְּיָיא סִטְרָא אַחֲרָא). And he causes the glory of Kudsha Berikh Hu to be exalted (וְגָרִים דְּאִסְתַּלַּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ). And he causes the whole world to be established in its existence, above and below (וְגָרִים לְקַיְּימָא כָּל עָלְמָא בְּקִיּוּמֵיהּ לְעֵילָּא וְתַתָּא). And regarding this man it is written (וְעַל הַאי בַּר נָשׁ כְּתִיב), “My covenant was with him, life and peace” (בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם). And he merits to see children to his children (וְזָכֵי לְמֵחֲמֵי בְּנִין לִבְנוֹי). And he merits in this world (וְזָכֵי בְּהַאי עָלְמָא).

And he merits for the World to Come (וְזָכֵי לְעָלְמָא דְּאָתֵי). All masters of judgment (כָּל מָארֵי דִּינִין), cannot judge him (לָא יַכְלִין לְמֵידָן לֵיהּ), in this world and in the World to Come (בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). He enters through twelve gates (עָאַל בִּתְרֵיסַר תַּרְעֵי), and there is no one who can protest against him (וְלֵית מַאן דְּיִמְחֵי בִּידֵיהּ). And upon this it is written (וְעַל דָּא כְּתִיב), “Mighty in the land shall his seed be, a generation of the upright shall be blessed. Wealth and riches are in his house, and his righteousness endures forever. Light rises in the darkness for the upright, etc.” (גִּבּוֹר בָּאָרֶץ יִהְיֶה זַרְעוֹ, דּוֹר יְשָׁרִים יְבוֹרָךְ. הוֹן וָעֹשֶׁר בְּבֵיתוֹ, וְצִדְקָתוֹ עוֹמֶדֶת לָעַד. זָרַח בַּחֹשֶׁךְ אוֹר לַיְשָׁרִים וְגוֹ׳) (Psalms 112).

In the Upper Idra (בְּאִדָּרָא עִלָּאָה), stand three colors (קַיְימִין תְּלַת גַּוְונִין). And they are flames within one flame (וְאִינּוּן לָהֲטִין גּוֹ שַׁלְהוֹבָא חֲדָא). And that flame emerges from the side of the south, which is the right (וְהַהוּא שַׁלְהוֹבָא נָפְקָא מִסִּטְרָא דְּדָרוֹם דְּאִיהוּ יְמִינָא). And those colors spread to three sides (וְאִינּוּן גַּוְונִין מִתְפָּרְשָׁן לִתְלַת סִטְרִין). One ascends above (חַד סָלִיק לְעֵילָּא). And one descends below (וְחַד נָחִית לְתַתָּא). And one is seen and hidden at the time when the sun shines (וְחַד דְּאִתְחָזֵי, וְגָנִיז בְּשַׁעֲתָא דְּשִׁמְשָׁא נָהִיר). One color, that which ascends above (גַּוְונָא חֲדָא הַהוּא דְּסָלִיק לְעֵילָּא), goes forth (נָפְקָא), and that color is white (וְהַהוּא גַּוְונָא אִיהוּ גּוָֹון חִוָּור), more white than another whiteness (יַתִּיר מֵחִוָּרוּ אַחֲרָא). And it enters into that flame and is impressed a little, and is not impressed (וְעָאַל בְּהַהוּא שַׁלְהוֹבָא וְאִצְטְבַּע זְעֵיר, וְלָא אִצְטְבַּע). And that color stands above, upon the head of that Idra (וְקַיְּימָא הַהוּא גּוָֹון לְעֵילָּא עַל רֵישָׁא דְּהַהוּא אִדְּרָא).

And at the time when Yisrael enter the synagogue (וּבְשַׁעֲתָא דְּיִשְׂרָאֵל עָאלִין לְבֵי כְּנִשְׁתָּא), and pray their prayers (וּמְצָלִן צְלוֹתְהוֹן), when they reach “To Redeem Yisrael” (כַּד מָטָאן לְגָאַל יִשְׂרָאֵל), and they join redemption to prayer (וְסַמְכִין גְּאוּלָה לִתְּפִלָּה), then this white color ascends upon the head of the Idra (כְּדֵין הַאי גּוָֹון חִוָּור, אִסְתַּלָּק עַל רֵישָׁא דְּאִדָּרָא), and becomes for it a crown (וְאִתְעָבִיד לֵיהּ כִּתְרָא). And a herald goes forth and proclaims (וְכָרוֹזָא נָפִיק וְאָמַר): “Fortunate are you, holy people (זַכָּאִין אַתּוּן עַמָּא קַדִּישָׁא), who do good before Kudsha Berikh Hu (דְּעַבְדֵי טוֹב קָמֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא). And this is the secret (וְרָזָא דָּא): ‘And that which is good in Your eyes have I done’ (וְהַטּוֹב בְּעֵינֶיךָ עָשִׂיתִי) (Isaiah 38), for he who joins redemption to prayer p1-1(דְּסָמִיךְ גְּאוּלָה לַתְּפִלָּה). For at that hour when they come to hymns to the Most High (בְּגִין דְּהָא בְּהַהִיא שַׁעֲתָּא דְּמָטוּ לִתְהִלּוֹת לְאֵל עֶלְיוֹן), this color ascends upon the head of that Idra (דְּסָלִיק הַאי גּוָֹון עַל רִישָׁא דְּהַהוּא אִדָּרָא). Then this Tzaddik is aroused (אִתְּעַר הַאי צַדִּיק), to be joined in the place that is required (לְאִתְחַבְּרָא בַּאֲתָר דְּאִצְטְרִיךְ), in love, in affection, in joy, and in desire (בִּרְחִימוּ בַּחֲבִיבוּ בְּחֶדְוָה בִּרְעוּתָא).

And all the hosts, all of them (וְכָל שַׁיְיפִין כֻּלְּהוּ), are joined together in one longing, these with those, the higher with the lower (מִתְחַבְּרָן בְּתִיאוּבְתָּא חֲדָא אִלֵּין בְּאִלֵּין, עִלָּאִין בְּתַתָּאִין). And all the lamps shine and blaze (וּבוּצִינִין כֻּלְּהוּ נַהֲרִין וּמִתְלַהֲטִין). And all of them stand in one union in this Tzaddik, who is called Good (וְכֻלְהוֹן קַיְימָא בְּחִבּוּרָא חֲדָא בְּהַאי צַדִּיק דְּאִקְרֵי טוֹב), as you say, “Say of the righteous that he is good” (כְּמָה דְאַתְּ אָמֵר, אִמְרוּ צַדִּיק כִּי טוֹב) (Isaiah 3). And this unites all of them in one connection (וְדָא מְחַבֵּר לְכֻלְּהוּ בְּחִבּוּרָא חֲדָא). Then all is in whisper above and below (כְּדֵין כֹּלָּא בִּלְחִישׁוּ עֵילָּא וְתַתָּא), in kisses of desire (בִּנְשִׁיקִין דִּרְעוּתָא), and the matter stands in the union of the house of the Idra (וְקַיְּימָא מִלָּה בְּחִבּוּרָא דִּבֵי אִדְּרָא).