Daf 134b (דַּף קל״ד ע״ב)

And come and see, at that time Ya'akov and his sons were in the supernal likeness below together with the Shekhinta (וְתָא חֲזִי, בְּהַהִיא שַׁעֲתָא, יַעֲקֹב וּבְנוֹי הֲווֹ בְּדִיּוּקְנָא עִלָּאָה לְתַתָּא בַּהֲדֵי שְׁכִינְתָּא). Ya'akov was in the mystery of the six directions of the supernal world, in one mystery (יַעֲקֹב הֲוָה בְּרָזָא דְּשִׁית סִטְרִין דְּעָלְמָא עִלָּאָה, בְּרָזָא חַד). His sons were in the likeness of the six directions of the lower world (בְּנוֹי הֲווֹ בְּדִיּוּקְנָא דְּשִׁית סִטְרִין דְּעָלְמָא תַּתָּאָה).

And he desired to reveal to them that ketz (end), as we have established (וְאִיהוּ בָּעָא לְגַלָּאָה לוֹן הַהוּא קֵץ, כְּמָה דְאוֹקִימְנָא). For there is an 'End' and there is an 'End' (דְּאִית קֵץ וְאִית קֵץ), There is an end of the right side (אִית קֵץ הַיָּמִין), and there is an end of days (וְאִית קֵץ הַיָּמִים). The end of the right side: this is the holy Malkhut, the mystery of faith, the mystery of the Molcho of Heaven (קֵץ הַיָּמִין: דָּא מַלְכוּת קַדִּישָׁא רָזָא דִּמְהֵימְנוּתָא רָזָא דְּמַלְכוּ דִּשְׁמַיָּא).

The end of days: this is the mystery of guilty Molcho, the mystery of the Sitra achra, which is called “the end of all flesh” (קֵץ הַיָּמִים: דָּא רָזָא דְּמַלְכוּ חַיָּיבָא רָזָא דְּסִטְרָא אַחֲרָא דְּאִקְרֵי קֵץ כָּל בָּשָׂר). And this we have established (וְהָא אוּקִימְנָא). When he saw that the Shekhinta departed from him, etc. (כֵּיוָן דְּחָמָא דְּאִסְתַּלָּקַת שְׁכִינְתָּא מִנֵּיהּ וְכוּ׳). They said: Just as in your heart there is only One (אִינּוּן אָמְרוּ כְּמָּה דְּלֵית בְּלִבָּךְ אֶלָּא אֶחָד), for you are in the mystery of the supernal world, which is One (דְּאַנְתְּ בְּרָזָא דְּעָלְמָא עִלָּאָה, וְאִיהוּ אֶחָד), so too we, who are in the mystery of the lower world, it is One (אוּף אֲנָן, דְּאֲנָן בְּרָזָא דְּעָלְמָא תַּתָּאָה, אִיהוּ אֶחָד).

And for this reason they mentioned two hearts: the mystery of the supernal world, which is the heart of Ya'akov, and the mystery of the lower world, which is the heart of his sons (וְעַל דָּא אַדְכְּרוּ תְּרֵי לְבָבוֹת, רָזָא דְּעָלְמָא עִלָּאָה, דְּאִיהוּ לִבָּא דְּיַעֲקֹב, וְרָזָא דְּעָלְמָא תַּתָּאָה, דְּאִיהוּ לִבָּא דִּבְנוֹי), and then he brought Her in whisper (כְּדֵין אָעִיל לָהּ בִּלְחִישׁוּ). And just as they united the mystery of the supernal world in One, and the mystery of the lower world in One (וְכְמָה דְּאִינּוּן אִתְיַיחֲדוּ רָזָא דְּעָלְמָא עִלָּאָה בְּאֶחָד, וְרָזָא דְּעָלְמָא תַּתָּאָה בְּאֶחָד), so too we must unite the supernal world in One, and unite the lower world in the mystery of One (אוּף הָכִי אֲנָן צְרִיכִין לְיַחֲדָא עָלְמָא עִלָּאָה בְּאֶחָד, וּלְיַחֲדָא עָלְמָא תַּתָּאָה בְּרָזָא דְּאֶחָד).

This is with six directions, and this is with six directions (דָּא בְּשִׁית סִטְרִין, וְדָא בְּשִׁית סִטְרִין). And therefore, six words here, in the mystery of six directions, and six words here, in the mystery of six directions: “Hashem is One and His Name is One” (וּבְגִין כַּךְ, שִׁית תֵּיבִין הָכָא, בְּרָזָא דְּשִׁית סִטְרִין. וְשִׁית תֵּיבִין הָכָא, בְּרָזָא דְּשִׁית סִטְרִין, יְיָ׳ אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). Blessed is his portion, and his lot, who sets his will to this, in this world and in the world to come (זַכָּאָה עַדְבֵיהּ וְחוּלָקֵיהּ מַאן דְּיִשְׁוֵי רְעוּתֵיהּ לְהַאי, בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי).

Rabbi Hamnuna Sava said thus (רַב הַמְנוּנָא סָבָא אָמַר הָכִי): This arousal of unification is good indeed (דָּא אִתְעָרוּתָא דְּיִחוּדָא שַׁפִּיר אִיהוּ), for the mystery of clarification of the matter - this we have established (דְרָזָא דִּבְרִירָא דְּמִלְתָּא הָא אוֹקִימְנָא). And these words are destined to be arranged before Atik Yomin, without any shame at all (וּמִלִּין אִלֵּין זְמִינִין לְאִתְעַתְּדָא קָמֵי עַתִּיק יוֹמִין, בְּלֹא כִּסּוּפָא כְּלַל).

Ra’aya Meheimna

A commandment to study Torah every day (פִּקּוּדָא לִלְמוֹד תּוֹרָה בְּכָל יוֹמָא), which is the secret of the supernal faith (דְּאִיהִי רָזָא דִּמְהֵימְנוּתָא עִלָּאָה), to know the ways of Kudsha Berikh Hu (לְמִנְדַּע אָרְחֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא).

For everyone who engages in Orayta (דְּכָל מַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא), merits in this world and merits in the world to come (זָכֵי בְּהַאי עָלְמָא, וְזָכֵי בְּעָלְמָא דְּאָתֵי), and is saved from all evil accusers (וְאִשְׁתְּזִיב מִכָּל קִטְרוּגִין בִּישִׁין). Because Orayta is the secret of faith (בְגִין דְּאוֹרַיְיתָא רָזָא דִּמְהֵימְנוּתָא אִיהִי), and whoever engages in it engages in the supernal faith (דְּמַאן דְּאִתְעַסָּק בָּהּ, אִתְעַסַּק בִּמְהֵימָנוּתָא עִלָּאָה), Kudsha Berikh Hu causes His Shekhinta to dwell within him and not to depart from him (קוּדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי שְׁכִינְתֵּיהּ בְּגַוִּיהּ דְּלָא תַּעְדֵּי מִנֵּיהּ). Whoever knows a word of Orayta (מַאן דְּיָדַע מִלָּה דְּאוֹרַיְיתָא), needs to pursue after him and to learn that word from him (אִצְטְרִיךְ לְמִרְדַּף אֲבַתְרֵיהּ, וּלְאוֹלְפָא הַאי מִלָּה מִנֵּיהּ), to fulfill the secret of what is written: “From every man whose heart moves him, you shall take My offering” (לְקַיְּימָא רָזָא דִּכְתִּיב, מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי) (Exodus 25).

The Orayta is the Tree of Life (אוֹרַיְיתָא אִילָנָא דְּחַיֵּי אִיהוּ), giving life to all (לְמֵיהַב חַיִּין לְכֹלָּא). Whoever strengthens himself in Orayta (מַאן דְּאִתְתָּקַּף בְּאוֹרַיְיתָא), strengthens himself in the Tree of Life (אִתְתָּקַּף בְּאִילָנָא דְּחַיֵּי), as it is said: “She is a tree of life to those who hold fast to her” (כְּמָה דְאַתְּ אָמֵר, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ) (Proverbs 3).

And how many supernal mysteries we have established concerning one who engages in Orayta (וְכַמָּה רָזִין עִלָּאִין אוֹקִימְנָא בְּמַאן דְּאִשְׁתָּדַּל בְּאוֹרַיְיתָא), that he merits to be bound to the higher Orayta (דְּזַכֵּי לְאִתְקַשְּׁרָא בְּאוֹרַיְיתָא דִּלְעֵילָּא). In this world he does not forget, and he does not forget in the world to come (בְּהַאי עָלְמָא לָא שָׁכִיךְ, וְלָא שָׁכִיךְ בְּעָלְמָא דְּאָתֵי), and even in the grave his lips murmur Orayta (וַאֲפִילּוּ בְּקִבְרָא שִׁפְוָותֵיהּ מְרַחֲשָׁן אוֹרַיְיתָא), as it is said: “Moving the lips of those asleep” (כְּמָה דְאַתְּ אָמֵר, דּוֹבֵב שִׂפְתֵי יְשֵׁנִים) (Song of Songs 7). Until here (עֲד כָּאן).

And “He shall be like a tree planted…” until “as if he had fulfilled: and you shall meditate upon it day and night” (וְהָיָה כְּעֵץ שָׁתוּל וכו׳ עַד כְּאִילוּ קִיֵּים וְהָגִיתָ בּוֹ יוֹמָם וָלַיְלָה). And from here proceed to Shema Yisrael p1-12(וּמִכָּאן תֵלֵךְ … שֵׁמַע יִשְׂרָאֵל). He opened and said: “And they shall take for Me an offering” (פָּתַח וְאָמַר וְיִקְחוּ לִי תְּרוּמָה) (Exodus 25).

Here is unification in one generality, upper and lower (הָכָא אִיהוּ יִחוּדָא בִּכְלָלָא חֲדָא. עֵילָּא וְתַתָּא). It does not say and they shall take an offering, but rather they shall take for Me an offering (וְיִקְחוּ תְּרוּמָה לָא כְּתִיב, אֶלָּא וְיִקְחוּ לִי תְּרוּמָה), upper and lower in one generality without separation at all (עֵילָּא וְתַתָּא בִּכְלָלָא חֲדָא, בְּלא פִּרוּדָא כְּלָל). From every man whose heart moves him, you shall take My offering (מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי). This verse should have said: From every man whose heart moves him, he shall take My offering (הַאי קְרָא, הָכִי אִצְטְרִיךְ לֵיהּ לְמֵימַר, כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, ס״א: יִקַּח אֶת תְּרוּמָתִי). What means from every man? (מַאי מֵאֵת כָּל אִישׁ).

Rather, this mystery is for those masters of judgment (אֶלָּא רָזָא הָכָא לְאִינוּן מָרֵי מִדִין). Blessed are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), who know how to direct the will of their hearts to the supernal Holy King (דְּיַדְעֵי לְשַׁוָּאָה רְעוּתָא דְּלִבְּהוֹן לְגַבֵּי מַלְכָּא עִלָּאָה קַדִישָׁא). And all the will of their hearts is not toward this world (וְכָל רְעוּתָא דְּלִבְּהוֹן לָאו אִיהוּ לְגַבֵּי עָלְמָא דָּא), and in shame it is nullified (וּבְכִסּוּפָא בַּטְלָּה דִּילֵיהּ).

Rather, they know and strive to direct their will and cleave above (אֶלָּא יַדְעֵי וּמִשְׁתַּדְּלֵי לְשַׁוָּאָה רְעוּתְהוֹן וּלְאִתְדַּבְּקָא לְעֵילָּא), to draw the will of their Master to them from above to below (בְּגִין לְאַמְשָׁכָא רְעוּתָא דְּמָארֵיהוֹן לְגַבַּיְיהוּ מֵעֵילָּא לְתַתָּא). And from where do they take that will of their Master to draw it to them? (וּמַאן אֲתָר נַטְלֵי הַהוּא רְעוּתָא דְּמָארֵיהוֹן לְאַמְשָׁכָא לֵיהּ לְגַבַּיְיהוּ). They take from one supernal holy place, from which all holy wills emerge (נַטְלִין מֵאֲתָר חַד עִלָּאָה קַדִישָׁא, דְּמִנֵּיהּ נָפְקִין כָּל רְעוּתִין קַדִּישִׁין). And what is that? Every man (וּמַאן אִיהוּ. כָּל אִישׁ).

This is the Tzaddik, who is called “Kol” (All) (דָּא צַדִּיק, דְּאִתְקְרֵי כֹּל), as it is said: “And the profit of the earth is in everything” (כְּמָה דְאַתְּ אָמֵר: וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא) (Ecclesiastes 5). “Therefore all Your precepts I have made straight” (עַל כֵּן כָּל פִּקּוּדֵי כֹל יִשָּׁרְתִּי) (Psalms 119). Man: as it is said: “A righteous man” (אִישׁ: כְּמָה דְאַתְּ אָמֵר: אִישׁ צַדִּיק) (Bereshit 6). This is the Tzaddik, the Master of the House (דָּא אִיהוּ צַדִּיק, מָארֵיהּ דְּבֵיתָא), whose will is constantly toward the Matronita (דִּרְעוּתֵיהּ תָּדִיר לְגַבֵּי מַטְרוֹנִיתָא), like a husband who always loves his wife (כְּבַעְלָהּ דְּרָחִים לְאִתְתֵיהּ תָּדִיר). Whose heart moves him - this means he loves her (יִדְּבֶנּוּ לִבּוֹ אִיהוּ רָחִים לָהּ). And his heart - this is the Matronita, which belongs to him - is moved to cleave to him (וְלִבּוֹ דְּאִיהִי מַטְרוֹנִיתָא דִּילֵיהּ, יִדְּבֶנּוּ לְאִתְדַּבְּקָא בֵּיהּ).